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Tm: E[('IL\HIST or J:rl>l>lll!:rn.
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THE
BUDDHISM OF TIBET
OR
LAMAISJI
BY
\,,<
L. AUSTINE WA DDELL, )1.n ..
F.L.S., F.n.o s.,
'.\Cl::MD&R OF THE ROYAL ASIATIC socucrY, A~rnROPOLOGICA.l. INS'!'lTUTE, ETC.,
SURGEl1YMAJOR l{.'.'11, HK:,i'GAT, .\R:\f\',
l,ONDO:S:
W , H. ALLE~ & CO., LL\II'l'ED,
,13, WATERLOO PLACE, S.W.
189,;,
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wntAS A'\'"D ~o~ ..., Ll)[l'fFD,
PHI STER~,
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TO
THIS BOOK
IS__RESPECTFULLY DEDICATED
BY THE .-\t;THOR.
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PRE:b-,ACE.
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viii l'l/EP.A C8.
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l'REFAUE. ix
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X PHl-:PAC'I::.
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PREPAC'E. xi
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xii /'N8I: H '8.
1 Al1".:u11l1r l'!'l1111UL of l\lirti!'I, in the T rn11"'y)vnnin.11 rinlc 11{ llu n;.:ar~. like
11111,..t uf tlw ~uli ..c1p11nt writer"' on La111,\is111, ~tuclied thnt !-4ptc111 i11 Ln,luk.
Aftl'f pul,li.,hin.i.: hi:-1 lJidio,wry, f ,'r11111111ar1 nrnl . l ,uzly.,i~. lac pr1tt'1' +clf'cl tu
llarJilin~ i1\ tlw hup(' of }ll'llctrnt111g- t]w 1wr to T il,et, hut ili1.,l at l>arjiling- 011
tlw I ltlt .\ pril, 1:, l:?, n. few da.y:-1 aftf:'r nrrin1l tl1tre, when hi~ to11d1 now 11l'fifli
11 !'lo1Lital1)P 11111111111unt1 f'fl'l'l1,l l1y tllC' C:o,<rnuwn t of lrnlin. For dt.tr1.il, of hi:-1
life nml la.hour"', i"'C'C lti ... l,in~raplay J.y Ur. Unkn.,
:o! A itiatir llorarr/,,.,, xvi., 1~:!~.
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PREFACE. xiii
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CONTE~'l'S.
Preface
Note on Pronunciation xvii
List of Abbreviations .. . xix
I. l:sTROHlTCTORr-D1n:-;10:,r_ oF f;eB.JEL'T l-4
A. !IISTORICAL.
11. UHA'.111:B:-= H" PHDIITIVE Beovu1s'.\1 LEAon,a~ ro
5-17
I[[. R1:-:&, DE\'EI..OP:\IE~T, A~D :,,:PREAD OF L:::BIAJS)f 18-53
LV. T11E 8Ei:T:-; ()t' LA~AIS)I 54-,5
!l. DOCTRIXAL.
V. )1 r:TAPHYSICAL ~ocncE'-; oF THF. DocTRI!"iE 7G-131
VI. THE Dol'TRIXE A~n JT:-; iioRALITY 132- 15-!
V [ I. S,RIPTl'RES A'1D LITERATURE 155-- JG:-;
C. .110.Y.ASTJ(.'.
VIII. TIIE URVER OF ],AMAS IG9-211
IX. Dnv LIFE ""o RouT1xE ... 212- 225
X. HtRRARCHY .,\~o l{EJ~('ARNATB LA.\lAs 226-2,H
D. JJUILDJ.\'G::J.
XI. 1'lo,usTE1t1Es 255-2SG
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x,i ('(/.\"J'!,'.\'1'8.
PA.Cl
X 11 . Tin1P1.E~ AXD ( 'ATHElIUL.., 28i-30-!
X!ll. :,.;nR1xE.....,xH H:u1:-. (A'.'1.1' P11.,rnr:'lt:-.) 305-323
585-59:,
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PRONUNOIATIO:\T.
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xviii l'RO.Yl'X('IATJO.Y.
For the use of readers who arc conrnrsant "ith the Indian alphabets.
anrl the system popularly knowu in India as "the Ilunterinn," the
following tahle, in the order in which the sounds are phy,iologically
produced-an orrler also followed by the Tibetans-will show the
system of ,pellin~ Ranskl'itic words, which is here adopted, and which
it will be ob,er,e,1, is almost identieal with that of the widely used
,lictionaries of ~Io11icr-Williams an,] Childers. The difforent forms
used in the Tibetan for a5pimtes an,I palato-sihilirnts are placed "itbin
1,rackets : -
(911Humh) k kh(k') g gh ii
(paWtal.t) c(c') ch(ch') j jh ii
(eeubraf,) t ~h 1 dh \l
(dental) t th(t') d dh n
(la!u(lh) p ph(p') h bh JJl
h Ul!l
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_\BBREVIATIONS.
II..\ c. Ptshg. = Bulletin de la Classe Hist. Philol. de I' Academie de St. Peter,
houl'g.
Buas. I. =
Ilnrnouf':, l,ttrod. au llud<.l. t'.adi,11.
Bum:. If. = Loiu.8 d,: honne Loi.
cf. = confer, compare.
Csu)IA An.= Csoma Ki:irOsi . trudy.~is in A sUuic n e.srnrcha Vol. xx
=
C:,,,o;,,u Gr. Ti.bdait G nu1t11Wi'.
0Avms = Rhys DaYids' B uddhism.
Deso. = Desgodins' Le Tibet, etc.
E1 n:r. = Eitt-l's llandbook of Cltituse l/11ddl1ism.
JAtSCH. D. = Jaeschkr's Tibeta11, Diclio,wry.
J.A.S.B. = Jom. of the Asiatic Soc. of Beug<,l.
J.!l.A.S. = Journal of the H.n,ral Asiatic Svc., London.
Hooo:;. = Hodgson's Essay8 on. hang., Lit., etc.
Jluc= 1'ravels in Ta;tary, Tibet, etc., Hazlitt's trans.
KOPP s = KOppcn's Lamische Hier.
:\h.RKHAM = :\larkham's T ibtl.
\lAnco P. = Marco Polo, Ynl(,'s edition.
O.:\I.= Original Mitt. Etlmolog. KOnigl. ?\lusnuu fur VOlkerkundJ? Berlin.
l'A:-JDEH= Pa ndC'r's Du,s Pa.ntlaioii, ('tc.
pr. = pronounced.
RocK. L. = llockhill's La,ul of tlte Lamus.
BOCK. fl = Life of the fl 1uldhu, de.
=
SA.RAT ~aratcandra Diis.
=
;,,,..JI.E. &tend Books of the l..:tUJl.
=
$nu.AG. E. Schh1gintweit's Hmfdl1ism i;1 1'il,d.
=
.'kt. Sanskrit.
S.R.= Surv('y of India Report.
T.= Tib<'t,m.
TARA. = T,fra,uilha's aes~hichte, (tc., Sl.:hilfun~ trans.
VA~tt. = Yasilie,~ or ,vassiljews De, B11ddln'1ml{I,
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TXTRODl'CTO!ff.
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2 lN1'1/0 D ['('TO Jff.
1 'fhc f<\\' Enropcans who have pcul'tratcli C111tral TibC't liaYe most ly bc<I\ Homall
missionaries. Th" first E11ropl'a11 to rcad1 Lli.isa S<'C'1llS to ha\'e b11n Friar Odoric-. of
l'nr1lP111u,al)()ut 1:1:10 A.n. 011 J1ii,; rct11r11 from Cathay (Col. Yu 1.~':s Cutftt<.'/1t1l tlit: ltuml
Tl,it!te,, i., 1 i!>, ,.ml C. :\l.rnK11.nt'~ Ti'1(t, :\.lvi.). The capital dtv of TilHt rd1rrl'd to
hy him with its .,Jba.'(.'(i" 11r l'u1,c is lll'lh'ntl to h;wc Ut'l'II Lhiis,;, 111 1li6i tht Jt:rnit:;
.\lhPrt 11.Jni)Jc, awl J1!ha1111 (irulll'r ,isillt1 Lhasa 011 their w ;1y fr1J111 Chiua to J11di,1.
In ]7oG tl11 (';q,iu;hi111 fatlwn:i Jn:sq,hu tl, .A~n1Ji ;1ml Fr;111,is,o '.\l;,1ri< de T1,11111111w
triltl'd lo Lha~a from 1~111;..::,d. 111 17W tl1e Jp:-.11it D<i;idt.'ri re..teh,tl it fr,1111 h:.1~hmir aml
Ladiik. lu liJl :t l'ap11dd111 mi:--.. . ion m1thr lfo1:1<io .J,, la 1'1 1111a also i;unt.tthll in
;.::i-tti11g th'r1~, a111..l the largv a11u,1111t. of infor111ati1111 rolll'di1l hy thtJJI s uppli1tl Father
.\. tiiJrgi with the mat.1rial Jqr hii,; . l lplutbtlum T:t,cr1tn1w1, pnblislu.d at Ronw in 1ili2.
The fri111dly l't'('('}>tio11 ;\l'l't11'tlP1l tl1b party l'l'taktl linptS ur L liiisa l1ecumi11g a ('tlllrt
f11r Hom,111 111i.,sio1uri1s; an.I a J"i,~u u1w1,tolio1.( for LhU:>a i::: ::.till n0111i11.1t11l a1al
il)IJW;ll'S in ti11 1' ~11rn1t1t/'l'u 1m11t1)fri1,," though 11r l'Olll't,a' }11 ca11w,t t'l't;idc within 'l'ibl'l.
ln I""] I Llii,,..a w;1:-- r1al'l1tl by ~Ia1111i11g-,a fricihl ol'('harl1:-. Lamh, autl tlw 1nily En~Ji:,;lt~
111;111 who :,;,1111:,, t.n-r to han :.:c,t ll11\'I': for 111ost autl1oritiri; ar1 agnc,l that '.\luur-
nufl, tlP-.pit, 11w i-tnry !uld to \l 11111, 111'\'1r r,adHll it, But \la1111i11g u11f11rtu11at,ly
)..ft only a w!ti111sical tliary, :-tarcl'ly 1nn thstTiptin ol hi s fil:-<"i11;iti11~ .1d\:111tur1:-.
'1'111' 1rnl,s1,p1,11t, ;111tl tht Llt.t, Europ,;111.,; tn 1'(;1t'i1 Lhii.-.,1 wcrl' tlw J..11.ari~t rni:-:>iun-
;iric.,.., lluc <rnll tialJl't, in ]~l~. lh11e; 111lPrt.1i11i11;.:- act.'01111t of lii.s jn11n11y is ,\C'll
known. ll c was soon txpdl,11, :111tl hi111..t.' tl1tn China lia,., aitkd Tihl'l i11 op110..,i11g
f11ni~I\ ingTf>KB hy stn11gth111i11g iti; politinil and 111ilitary hani<r:,;, ;1s r1<'111t p;x ..
J1lorC'rs: l'nji,;ilsk~, HiJ(kl1ill, lir111,al1,t 1 How,r, ::\li~s Ta~),,r, tt1., l1:1vr r,,u111I to tlU'il'
to~t; th1111g-h t-Om1 :1r" i;,1ng-11i1u- that th, ~ikhim Trad,t\111\'(rttiuu of thi~ P'-'l'll:::.lq)
iH prohably the thin l"llgt of th1 w1(lg to 01w11 11p the country, ;111d that at Jlo <li:-,tauL
tl,1tP 'fih.. t will h, p11~\ailC'1l {'111 tn rpfa, it.i. j1alo11:-. 1 :'\clu:-.in11c!-:o., :;u that, ,n )tlt1t1,
1
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/,AND OF 1'lfE SU1'F:NXA1'UU.AT,. 3
whose astral borlies slum her iu unbroken peace, save when they
condescend to work some petty miracle in ( he world belo1c
In presenling here. the actualities of the cult s and customs of
Tibet; anti lifting higher than before the veil which still hides its
B 2
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4 11"'1'1/0J>UCT0R1".
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'
II.
UHANGES IN PRIMITIVE BUDDIUSl\1 LEADI.KG TO
LAJ\LUSl\I.
"Ah! f;o118t:tnLi110 1 of liow 1111wh ill waR cause,
.Not thy con\'Cl'13ion1 hut tho:ie rich ilou1a.ins
That the tirst wcr\lthy Pope recci vctl of thee. " 1
D --
O unders~and the origin of Lamaism and its pince in the
11 Buddhist system, we must recall the leading featmes
jj of primitive Buddhism, and
glance at. it.s growth, to see
t.he poinls at which (he strange creedR
and cults crept in, and the gradual
crystallization of these into a religion
differing widely from the parent system,
and opposed in so many ways to the
leaching of Buddha.
No one now doubts the historic
character of Siddharta Gautama, or
;:\iikya :i\Iuni, the founder of Buddhism;
though it is clear the canonical ac-
counts regarding him are overbid with
legend, the fabulous addition of after
days,2 Divested of its embellishment,
the simple narrative of the Buddha's
life is strikingly noble and human.
Some time before the epoch of Alex-
ander the Great, between the fourth and
fifth centmies before Christ,3 l'rince
Siddharta appeared in India as an original thinker and teacher,
deeply conscious of the degrading thraldom of caste and the
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r. ('J/AXOgs I.\' }'J/l.llf'l'J)'E 1/CnnJI!S.ll.
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BUDD!JA'S LIPE AND DEA'l'Jl. 7
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8 C'lf, LW:F:S IX l'Ul.lf lTTT' E Bl' DlJ IITS.lf.
1 Thr gr<'atrst c,f :tH Buddha'R d i~cipJei,, ~ariput.ra nrnl i\I a 11dgalyc1y.ina, who from
their prom ini'nrc in t h f' systC'lll S<"C'm t.,) h:wc <()ntl'ih11tcd 111atcrially to its s ucr<'ss,
h;H"ing- clirll brforr tl H'ir 111 ac;t<'1\ t he finit of th1 patrinrd,s was t h e senio r s mvi\"ing
d iscipl<>, ~lahiikii~yapa. As scvl'ral of these Pa tria r ch rs arc iut imatr ly assnC'iatl'd
with thn L irn1ai:-;t dC'v('fnpmcnts, I suhjnin a list of t hC'ir names, t a kl'n from thf'
Ti lwtan canon a nd T.ir:rniitlia's hi ,.;tory, s nppl<'ml'llt(cl by som e 11.ttcs from mnUcrn
!1;011rccs. Afttr NU.~ii.rjuna , t h<' thi1'tlent h (or according to some thr fo11rk011th)
patriarc-h, th e s nccrssion is u ncerta in.
LI ST OF T UE PATRIA UC'IIS.
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BUTWJ/A.'S REUGTOX ,-IND T'l'S S.l'RE.I.D. 9
in the sixth century A.D., to Japan, taking strong hold on all of the
people of these countries, though they were Yery different from
those among whom it arose, and exerting on all the wilder tribes
among them a very sensible civilizing influence. It is believed to
have established itself at Alexandria.' And it penetrated to
Europe, where the early Christ.ians had to pay tribute to the
Tartar Buddhist Lords of the Golden Horde; and lo the present
day it still survives in European Russia among the Kalmaks on
the Volga, who are professed Bucklhists of the Liimaist order.
Tibet, at the beginning of the seventh century, though now
surrounded by Bud,lhist countries, knew nothing of that religion,
and was still buried in barbaric darkness. Not until about the
year G40 A.D. did it first receive its Buclclhism, and through it
some beginnings of civilization among its people.
But here it. is necessary to refer lo the changes in Form which
Buddhism meanwhile had 1rndergone in India.
Buclcllia,as the central figure of the system, soon became investee!
with supernatural and legendary attributes. And as the religion
extended its range and influence, and enjoyed princely patronage
and ease, it became more metaphysical and ritualistic, so that
heresies and discords constantly cropped up, tending to schisms,
for the suppression of which it was found necessary to hold great
councils.
Of these councils the one held at Jalandbar, in Northern India,
towards the end of the firrt century A.D., under the auspices of the
Scyt.hian King Kanishka, of Northern India, was epoch-making,
for it established a permanent schism into what European writers
have termed the "Northern" and "Southern" Schools : t he
Southern being now represented by Ceylon, Burma, and Siam ;
and the Northern by Tibet, Sikhim, Bhotan, Nepal, Lad:ik,
China, l\Iongolia, Tarlary, and Japan. This division, bowenr,
it must be remembered, is unknown to the Buddhists them-
selves, and is only useful to denote in a rough sort of way the
relatively primitive as distinguished from the deYeloped or mixed
forms of the faith, with especial reference to their present-day
distribution.
1 The Jl(tlui.1'V.uu o ('fun:,,;oun's ed., p. 171 ) not<'S that 30 1000 Bhiksll1ls, 01 Buddhist
monks, came from II Alasadda," consi<l.(rcd to hr Alexandria.
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10 Cl!AKGES IN PJ/!Jl!TIVE IIUDDll!SJI.
1 Thr word J'ti,111 (Tih. 1 r ,gJHI d,',11.--po) or " \'1hi(lc" i~ parallPI tu thf' l'lat011ic
i:x11a, as 11ol11l hy lli!:.\l. in f.'alna( 1 p. 12-1.
2 Tit,., rcgJHI dmrllt/~.
3 ('f. Hin:" T .. r,\sn's s:-,1111-/li ( lh:.\I.'~), ii., p. 133; Ein:L, p. !)(); DnAn~rAr.\1.A in
.\J1d11iliodhi .l"11r,, Hi~J2; Taw :,,il"in hn, / ml. ~l1dir11l1fl'.'I, J1111P, 1.'~\12.
" 'flir ortl1od11x m1111l,f>r~ (,r I !1is 101111dl f11rmrd I h1 s1d l'all1cl Stl1<1,iro., cir 11 1l1Irrs."
.5 11, also \\rnt1 a hiography of H111l1lh:\, t'ntitlc,1 J: ,,,ld/w.f't1rift1 R 1i1,1111, tran!-li111'1l
i.y ('mn:LT,, iri :-i.B.E. Tt clol'!1ly rc,wmhll'S tlll' L,1lita \'i~tnril, a11tl a similar <'pie
was hrou1,:ht tu Cliin:i :is t;i.rly as ;o A.n. tHi-:\1.\: t'l,iw,(t> IJ11d,/lti1m1, p. !tu\. Jlc j:,; ah.o
crf'tlitl'tl wil h thr. :111t hor~hip 11f n.<'11,<r {'Ollfutal ion of Hriili111a11i,111, which was Jut t,orl:y
111titl11l 1'r1jr,1 S/r,i (d. 1100<.;~., I ll. , 127).
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7'UR ,l!Alf.A Y.iiN,L AND N,.I o,.1 RJU.YA. 11
1 Xii.giirjuna (T., kLu~grnh. } appears to bC'long to thl' second cC'ntnry A.O. Hl' was a
native of YidarlJha (Berar) and a monk of Xii.Janda , the hratlquartNs of sC',C'l'al of
Urn later piltriarchs. He is c rC'ditcd by the Liimas (.T.,I.S.ZJ., 1~82, 115) "i.th having
crc<:tc<l the stone railing round thC' grcilt Gandhola Temple of O Bu<lh G.iya,'' though
the style of the Jithic inscriptions o n these rails wouhl place thC'ir date rarlit>r.
For a biographical not e fro m the Tibetan by II. " r:?-zm., SC'<' J. J>ali Te.rt Six.,
18811, p. 1, a.lso by S.uuT, .!,A.S.B., Gl, pp. 1 and 115. 'fhc Yrrnacnlar history of
Kashmir (Riijat,irangini) makrs him a. contrmporary a ntl chirf monk of Kanishka's
successor, Ring .Abhima11yu (cf. also ErrJ<:r., p. 103; ScuL., 21, 3013; KOrP., ii., LI ;
0.1\l., 107, 2; Csm1A, GI'., xii., 182).
2 It seems to hrwe been a. common practice for srctarics to call their own sy::;tcm
by this till<', implying that it only was the true or reasonable hllid. ~ii.kya :\lu11i
also called his systrm ''the l\Iidtllc Path '' (DA\"ID~, p. 47), (']aiming in his ddtncc of
truth to a,oid the two c xtrem C's of superstition on the onC' side', antl worldliness or
infidelity on the o ther. Comp. th e l'ia ,mdia (lf th<' AngJici'\n Oxford mo,cmcnt.
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12 ('J!AXGES IS !'H!Jlf1'ff-p; IJT7Jnl!IS.lf
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'l'IIJ,,'/S.ll , IND l.\!AOF:-WORSI/J/'. 13
~;;:,:,:~::~~'.'.",~;~~~;1ti;;'.eB~:~:
man Buddhas were held ,
~~~J.J' '(..JJ"?JJA
0--~ -~- ';;~'
to be tleri,etl as material
reflexes.
About SOO A.D.3 arose
the next grC'at develop- ~
111ent in lndiau Buddhism 1-J'b , .
with the i111portatiou into 1..1r;). q
it of the pantheistil' cult \:l( y
of Yoga, or llie ecstatic \...,,,. '
tmiou of lll(' iudivi(!ual
with tlw l'uinr,al :3pirit,
:t cult whieh had lweu in-
tro,lneeJ into J-lindui:;m \ A,llDl'.\~ 1
by l'atanja.li nJ ,out 100 ll.C. (the Wil'lder of the 'l'liuwkrlJolt ).
l Cf. Htatu, of Hud<lha found at \'r1ivasti, ('ps:,;1:,;0J1.ut's St1,1,1t n.f Bf11'/11tl, p. Yii. ~o
also in Clm1">ti:111ily. .1\rchdeacon Farr.ir, in hi:,,; n'C(11t I,clun 1,11 ncv<lo1mwnt of
.. T1H'
C'hri:;tiau Art,'' 8tatcs that for three Cl'lltlll'ks tlH"l'C' Wl'l'C no picturt':'< of C'hrh,1 1 but
only symOOls, such as the fish, the lamb, the don'. The catacomUs of ::;t, C,1lli:-.t11~
containPd t11l' first picture of Christ, the dat('; bting 313. Not evrn a no!-:. cxistc<l
in tl1t ea rly cat.1com1Js, au,1 still less a crucifix. The ei~hth ccutury saw thP first picturl'
of the dtad Chrii,t. Habulas in 58ti fir:-,t clppicted. the cruci.fixion in a Syriac lios.pd.
!? Slunt's a,-aco-Romon i11J(. on Cil'ilization of A ncicnt I,~cli<r, J,.l .S.B., 58 et seq.: 188!1,
aml (1ul.ixwEoF.1.':,; /l 11ddl1, /{ 11;1At.
3 The date of th, author tif this innovation, Asni1ga, thl' brother of Ya6ubantll,u.
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1-1 rJT.t.Yr:F:s u:.-r nr.rr: ro lA.lt.1rs.11.
~~ ) {':Y.J ~,-:t7~tT-~\
'\
J : '{~
Jt'j (,:'r,
'"IJ'", (,~~-
: ' . ~ ... , .
and soon tlcnlo)>eJ it8 mo11stpr
ont growths, which crnsh<'d a11J
1r J ~./'
)r, "' '."?ft~ . r'~,
'w_i;/ -
ea11kcrr,l rno,t of tltt littlP life
'.,~.,~-}-~;~~
~).. =ij~<' .t.:i:
\.
~ '"~v:..-
.., ,
~
-"~ / 1i
of pun:ly Buddhist stock )'l'l
ltft in th1 .\la!tiiyiina.
Ahont tl,e tnd of the sixth
. . ( ;;.;~'i(X. , ~ $\ '
A~~t.. :1io.. ' ( ) -~~ ~~ c.:entnry A.D., T,nd1i.i,1,i or ~ivaic
~ i, ,,,, Jf"I~ ,f,, -.,,] myst iei,111, wit Ii it, wor,hip of
';);" J~;
't<-' ~,;)., 1'~j'1' . ,~.,
,1,!/' ~lf r I 1uerg1t~,
1<'111:1" spouS<s o f t I 11
_.J~. t.;~.-i,,1 llillt!i1g,,d::,irn,b,gan (o ti11g,
~ 1'!, l'<;I""x ...,~.J'\", ~ ~-.' hot h H11t!dhi,n1 alltl l l i11di1i,111.
' JI. ;-1\ '. \
-i -,:1 " ' f i'.i " ,..;,1" t 'un,orts wet'<' al lot t l'd to t hP
1(, I (_ 'I.
"~ Z- I ,,
'~ }. :1-~I 'j,
serrrnl t\ll',tial Budhi:;ats and
)1<;;_,.1 y;;~~
".. ,'_.), ,:,i r~1 J
...'\, i 1)~~t,J,l-
J..
11111,t of tLP other gods allU tlt-
""-...,- 1"".l. ._1 r 111011:-:, nntl 111u:,,:t td' tlw111 w1.r1.
"""="_. I J. ('
'>r~ ; \ .....-.,-,.J ,.,. ::'. r.-: t . ,#~
gil',11 1'11rn1., wild a11cl ll'l'rilok.
\~"f:,"f ... ~: ~ '! ~ ~ }...j."J~f a111l .,ft1.11 111Un:-tn,u:-:~ at'l'11nli11g
.c,.c.e:1r.,.
,, .,.r-"""'i'
.. /~.H .~_"""
... r_,,1.;;)Yt-.
-:i.- tu tlw :.;1q,pn;,,;pd lllillUI:-- uf t>1lll1
~(: t ........ .
:,,;_\ll..\,T.\llll.\011 \
clil'iuity at tlifferent t i1m,. A111l
(n Cclc:ili11l llm.lhhml J, a:-; the~( gudtll~:-:~t':-: a11d fi~nd(:,::,.(>:,.
tilt' fw('lllidh p.ifl'inrrli, h:1s 1101 ,r-t h1ill fi~d with r111y pn~l'ision. (t 6f'<'111" lo ht
su11uw111rt> hf'I w1111 l111l \,B. an1i :,ml A.O. ('f \ 'A:--tt ., J:., )l, i~; :--1m.-:1:,. 1-'.U's T, im. ,
p. l~i ; J,1111-:~:- 11:.~10,/'t d1. fo 11, d, Jliu,n T ../11rng, s:1, !l;l, !Ii, }llti, I H.
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T.A K 'l'RIK B U DDl/18 .11. 15
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lG ('JfAXr: F:S f,F:A nrxr: 1'0 T,:i.Jf.A /SJI.
' ..,.--
~ ~ -a,~;;, .J..:.1-.l.'
~ X.\no "'
(an I ndia.11 Buddhist. \'ajriil'D:ryn. Monk of the Eleventh Ct.>nlury A.O.).
sa(-rtcl the mo11k,; wholesale ; ' and a s t lie Bucldhi;t religion, un-
lik(' thl' more domesti<" Brahma11irn,, is dq,endPnt on its priests
a111l 111011ks for its Yilality, it soon disapjll'arerl in the absenc!' of
I h<'s<' latter. It lingprp,J only fnr a short timP longN in the more
rca111ol e J>arts of the J>eninsula, to which the fiercPly fanatical
:\Iul,ammadans could not readily pendratc>."
But it has now heen c>xti net in India for sernral centuries.
l,aving, howe l'er, all on' r that eonntry, a legacy of gorgeous
nrchiltdnral reuinins an<l 111011uments of dl'eoratin art, and its
1 Stt> art id(' hy me in .J..A.S.]J . lxvi., l8P'.!t p. 20 ,t i;,11-i il]u:-;tr,1ti11g thii,; fau;1t icii;m
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l1'S FOHN JN TIBET. 17
living effect upon its apparent offshoot .Jainism, antl upon Brah-
manism, which it profoundly influenced for good.
Although the form of Buddhism prevalent in Tibet, and which
has been called after its priests "Lamaism," is mainly that of
the mystical type, the Vajra-yana, curiously incorporatell with
Tibetan mythology and spirit-worship, still it preserves there,
as we shall see, much of the loftier philosophy and ethics of the
system taught by Buddha himself. And the Liimas have the keys
to unlock the meaning of much of Buddha's doctrine, which has
been almost inacessible to Europeans.
\.,\)t.\-"on::;mP.
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t;m.1B L..:\MA-I'Ult:~r.!;.
[ l l.
D- - -- - -
IBET eml''.'ges from. barl;1arie darlrnl's,; only witl, the
dawn of its llmldlu~m, m the sennth century of 011r
era.
Tibetan history, such as tl1<>re i,-aml there is
none at all before its Bll(ldhi,t era, nor little worthy of tlie
name till about the eleventh century ,LD,-is fairly elo->ar oil t lie
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I'll E-LAJIAIS1' 7'IBE'l'. 19
l The hi::;torians so-calletl of Tibet wrote mostly inflated bombast, almost valueless
for hh;torical pmpnsps. As the c urre nt accounts of the rise of Buddhism in T ibe t arn
so overh,aded with l1'gPml 1 and often inconsistent, I ha,~e cndPa.,ourcd to sift out the
m"rc pr,sitive lla.ta. from the mass of l<':;s trustwnrthy matcria.L;;. I hav<' lookP<l into
the more tlispnted hh;torical points in the Tibetan originals, and, assisted by the
living traditions of the Lamas, and the trans)ati<ms provided Ly Roc khill and Bu:;l1f'll
t>specially, hut also liy :::;chlag-intweit, Sarat, aml othns, 1 fr<>) tolnaLly confident that
as regards the quc6tions of t he mode a nd Jat,, of tlw introduction of lluddhi:;m into
Tibet, and the fournlit1g of Lii.maism, the opinions now exvres::;ed are in the main
correct.
The accounts of the alleg<'d Buddhist t'vcuts in prchisb)ric Tilwt ginn in the
.llrr.1,1i.K 1ih-'/;um, fl111tl1aUs, awl other ltgemlary Look~. are d ea rly clum:,y fwtiou~.
Following th, rxample of Burma and otlwr Buddhist nation:-. (cf. Jliuen T:,;iang,
Julie ns trans., i., liV ; ii., 107, t'tc. ) who daim for tl11ir King au ance::-try fro1n th e!
::,:akya. :,iock, w e find tlw l(!"inms foistin~ uJYm thC'ir King- a si t11ilar cksceut. A
n,ythica.l ex iled J)rincc, nan~l'tl .91Yah-h...,1i-l,1'sanp(J, a llcgerl lo he the son of l\ing
Prasenjit, Bucklha.'s firs t, royal patr,,n, and a mC'mber of the Licchari branch of
the ::;akya trib<\ is made to tnt(r Tibet in the fifth century n.c. as the progenitor
of a. millennium of Sroi1 Tsan Ciampos ancest(Jrs; and an absunl story is innnted
to account for the etymology of his namC', which mea n~ "the back chair'' ; while
the Tibet.w proplf' are given as progPnitors a monk,~y (" Hilumarn)j11," C'\id111tly in-
tended for Hanum5nji, the Hindu monkey god, cf. HOCK., LL., M.3) sent by .,:\\a)o-
kitc~wara and a 1a./.1jhasi fiendcss. Again, in the year 331 A.o., there fell from heav,u
several sacred objects (conf. l{OCK., /J., p. 210), indmling the Om 111ani formula,
which in rC'ality was not imcntccl till ma11y hundred (pr obably a thousaucl) years
httcr. And similarly the subsequent appearancC' of five forC'igners before a King, said
to have been named T'o-t'ori Syan-tsan, in ordrr to dC'clarc the sacred nature of the
above symbols, without, howc1.:cr, explaining them, so that the people coutinued in
ignorance of their meilning. And it only tends still furthrr to ol.iscmc thl' points
at issut to import into the qnc.-stion, as Lasscn docs (In d . Alt., ii., 1072), the alleged
crPction 011 :\It. Kailii.s, in 137 n. c .. of a. hmporary llnddhist monastrry, for such a
monai,;tery must. have belongccl to Kas hmir Buddhism, and coul<l han~ uotbing to do
with Tib<t ,
2 Bcs1rnr.r., loc. cit., p . . t:3:).
Tiil'Y u:,e<l knotchltl wootl :u1J knott<-d cords ( HEML'::--AT's R <8wt(/u, p. 0~-l).
C2
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20 IUSF: OF' LA..l[A!S.ll.
1 CaIIc,l also, prior to liis a.ccessiou (says RoCKlllLL, L,j'e, p. 2Ll) KhrJ-ldan .Sroi1-
1Jtsa11 (i11 Chinese, Ki-tsuug lnn-t sau). Hhs fa ther, i;'.Nam-ri :::iroi1-t:sa.n, and l1h; ;rn-
cest urs had their hca.df1uartNs at Yar-Iui1, m "tl1r llpprr Valley;' UC'low the Yar-
llrn. sam-po, a mountain on the southr rn confinrs c,f Tihct, near tl1c Rl1ota11 front i<'r.
The Yar-lui1 river flows 11orth,,ards i11to tlie TsaI.Ig-po, Lelow Lhasa, aml near 8amvP.
This Yar-h1l1 is to be distinguishtd from tliat of the same name in tlie h:ha.m p;o -
Yinr<', ra.st of Ba.thang, and a trihuta.ry of the Ya11gtse Kiaug. Tlic chronology by
Bu-tou (t'a.m-c'a<l K'an-po) is co11:5itlerc>d the most nliabic, and .Sum-p<.1 K'an-1)0
aCC('J1ted it in p refer ('ncc to th<'. Haidyur Kar-po, composed by the Da.lai Liima R o rders,
by lle-Srid Sai1-gyas fi-ya-mts'o, iu 168G. Accor1ling to Hu-ton, t.hc date of Sroi1 'l':;.nn
(iarnpo's birth was Gl7 A.D. (which agrC'es with that ginn liy tlH\ l\longol historian,
~asnang- St'tZi'H), nnd h e built tl1c palacr Plto-tlat1-1\larpo on the Lhih;a. hill w hl;'H
a~wd uin~t.C'cn, an1l the Lh5.sa T<'mplc wltC'n ai,rPd twcnty-tlarC1e. lie m:nricd the
ChinC's<' priHC<'SS wlicn h <' ,Yas ,igNl 11inete,11, a nd lie dietl agC'cl dglity-t wo. Tlw
Chinese r('('Ortll:I, t)'anslatl'il by Busl1tll, make him die t,nly. Cs1,111a's elate uf 027
('/mmmar, p. 183) for his birth appe;H:; t o be a dl'rical nror for Gl7. His first
mh,sion to China was in 034 (Btr:-iHl':Lt,, .!.N .. 1.S., X('W ~C'r., xii., p. 4--W).
2 Arcording to Chint'S(' annals (Husmni.,43:i), t hC' Tibetan date for.tile rna r riag-c is
639 (C., o., p.183), that is, two year:; aftn his marriage with the X<,paleRc pri11<."<'~s.
3 Ko ng-ju=" princtss" in CliirH'SC.
4 Tile Tibet.an tradition has it that tl1crc were t hrre othN s uitors for this prhir(iq;:'s
hand, namely, the thn'e g reatest kings they k11rw 11f outside Ghiua, the Kingi; pf ~J:-ig-
adl1a, of !'(')'5-i:\. (.t1'a9-.:i9), n.nd of thr Hor ( T uAi) tl'il)('s. Sl'C al:;o llonusoxs Ri:.~. and
l{OC'lWll.L's U., 213; CsOMA S (,'r., lflG; ]Judlti1111tr, 338.
0
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INTRODUCTION OF BUDDITISAf. 21
1 The Uyal-mLs 8d-1cai .Jbloii sta.tC'ls that S. was aged sixtcC'll ou his marriage
with the Nepalese princetls, who was then agf'tl cightC'en, and three years laLl'I' he
built his Pho-tlai1-l\farpo Pa.lace ou the RNl Hill at Lhiisa.
2 The monk s who came to Tibet during S roi1 'fsa.tt Gampos rC'ig u Wf'l'C Kusara
(? Kutn.1ra) an<l Saiikara llr.i.hma1.1a, from Imlia; Sila .l\'lafij11, from X ('Jk1 ) i Jlwn.-
shang 1\1.lbi'i-ts'e, from China, a nd (E. Scnt,AOT., r:.1cd-mb.-., p. 49) Ta.buLa and lianuta,
fro m J~as l1mir.
3 .Nlirror of Royal pedigree, O.IJ<tl-mbs 81:l-uai ~lelo,i.
4 mT'ah-'k'ob.
5 K'rinl.'!.
6 Samhhota is t he Sanskrit title for u The good Bhotiya or Tibetan." His prope,r name
i s Thon-mi, son of Anu.
1 632 A.D. is sometimes stated as date or dcpartu re, a.ncl 650 as ti.Je rctnru; but on this
latte r date Sroll Tsan Gampo llied accol'ding to t he Chinese accounts, althoug 11 he
s hould survi ve for many (48) years longer, according to the couflictiug Tibetan rf'cords.
I! "&uthcn1, In<lia" (Eodhimut, p. 327).
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22 lUR F, 0 F r,;LlLJJS.ll.
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T/OYAT, PATRONS ()F BUDTJJTIS.1!. 23
1 E. Schlagintwcit (p. 66) transposes the forms of the two princesses, an d most sub~
sequent writers r epeat his confuf-ion.
2 She is reprcsl'ntcd t o ha:ve bef>.n of a fi<'ry temper, and the cause uf frequent
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24 RISE OF LAMAISM.
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THE FOUNDER OF LAJIAIS:\, ST. PADMA-SAMBHAV\
in his Eight Forms. ' '
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l/lSF: OF LAli!AISM.
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11'8 FOUNDER A,VD rrrs S01/f'F:lff.
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28 rusg OF' lAJ[A TSJ!.
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S'l'. PADJll.A'S SORCA'R r. 2!)
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30 ]USE OF LT.1IA IS.11.
:1 Tiu wurd i:-. tl(riv,d hy (i1'n. C1111ningh,1m (:\L\uCo P., i.. ~~j) from J>,,~,!/H, one of
thl' 1wnws 1,f th,, ,-..,'nu,tika$, or wor:-;hippas of the. mystic Hy.foot cross, ca lled in TilJl'lan
vrni, dr11i1, thf>t1gli /' ,,~1.111, ii,; simply "a linlr man," and seems original of tliP Burnwse
title 1'111 111011k, /'011.'f!Ji. The BOn rt'liginn r1srmhl,s the Taoi::;m of Chinn (s<'t' Yri.E,
f,w. ,ii.: Hrn:K., n., p. 2na d .~,g., aml hi:; /,./,., p. 217 11., arnl .I.R. l.'1u2, .~,c.,
~Jay,
l~ilI}. It is t':0-P''l'ially af'.soeiat1d ,,ith Liu' worship of dragons, or wig,i~. aml ifs
l't'll\llid fournlcr b gS'en-ndJS JJ/.bo. ,\;,; 11,,,,. pt'<ll'tis(tl, it ls dl'l'ply imprt'glliltd by
Budlhi~111. For a lbt of som1 of it~ d,iti~ ~, S \11.\T, .To,o. l,uli1u1 JJ,ult!hl.~t 1'1.J'I
,,w.,\'111. i.
1 ~;1111,d ~am:\JaSlio111l'1Jlllp,1~kys. Th, mini:-1t1l's wli,l ilil1 1d tll1 King w, 1,, ( io
,"'i'h,1/,..S/1i, a11tl 1Ja.(J!J(1/.Jtsun.
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OPPO!::JED BY INDIGENOUS PRIES1'S. 31
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32 HTSR OF LA.1/ATSJI.
he hnd taught them, aml the rC'vclations hf' had hitltlrn in r;wes thrnughout the land,
lie wns l'1welop11l in a. glorious rainl,ow-halo, within which appf'itrtd the four gl'l'ilt
twrnes (dPa-ho) or tl11 worltl, who ns:-.isted him in Jn()llnting the ccl<'.stial hor.sl'ra r
(11a1w1l "bu/a/w" or Chang-salJ in which hewn~ now borne a.way throug-h tlu sky in
a south-w<skrly tlirt>f'tion, att<'rnlf'd hy the four htrncs anti a ho:,;t or fairies amid
lif'a vinly nm:,;ic au,1 sh11wt>rs of flowers. On hi~ tlPparturo the asscmblril multitude
W<'r<' 1listractccl with gl'itf and remained translixtd .is ir dtad. L11ti111atPly tlwy
rttir<d below the pass t o Srang-hclah-sho-!ltsaug-<lor anti the plain Tha11g-dpal-mo-
dpal-i11ang1 whl'rc tlwy rl'n1ai1H~l for twrnty-fi\'C clays nnd niglits, aml \\'(l:Jl~ ahlf' to
S('f' the (iuru's rtlcstial pal'ty, like a shooting sta r, sailing away through thC' ~ky
ttJwards the horizon till lost to sight. After mnch prayer a.ntl worship thry sadly
tlcpnrtrtl on l\ing Thi-Sroi1 netsan t elling tlwm of the li-uru's snfc arri\'a\ at Sai1-
t111-pal-ri, which CYent l1L' \th<' king) was alJll~ to st>e through th<' magical insight
ht' hatl aC'qnirf'1l frum the tiunt. It appeared that the Uuru rcarhctl ::-ingala aflt'r
a.lJout two d:lys' jonmey, an<l p<'netrating the iron palncc, he entered the hody of the
Haksha king: nnmetl .. IIc of the Skull rosary/' and preached the dot'trine to the
thousand Uau~htns of thf' Raksha and the folk of that country. A few days aftrr
wards Ju d,partt,1 f,,r S-a-yab-glii1, and r!achcl tllt ca1iital Sal1-1lo-pnl-ri, wlwrc
i11sta11tly a1Jstradi11g tlll' life pf the 1lf'Itlon-king n:1.1111tl Yaksha Me-wal, riml rut,ri ng
hic.. hotly, t1u (iuru r1ign~ tlll'r<' imprem" n,-rr th<' H:1k:..lms1 l'\'tn up ti11 tlw prl':-111t
day, am! in pnpdual you1h i:-1 pr1ad1i11g th<n llw d1wlrim or Liimai:-m in .i para-
1list wliid1 riYal:- tliat of .:\ mit itliha's w1~tn11 ht>;.l\"t'll uf S11kluiMti.
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ll'S DbTELOl'JlE.YT AND Sl'HEAD. 33
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31 81'1/EAD OF LAJL!TSJI.
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ITS l'ERSECUTION AND lU:lT"IT'.AL. 35
1 He hid in a. cave near the monastery of ilrag-Yal-pa, about one day's journey east
o f Lhii.sa..
2 Sanang Setsen says (p. 51) that Lai1 Darma's son reigned without the Law.
3 Amoag whom were Smriti, who wrote a Tibetan vocabulary namell The \\eapon
f)f Speech"; Dharmapala, who arri\ed in 1013 A.D., accompanied by Siddhapala,
thmap.1la, and Prajfi.a.piila from Eastern India; and Subhiiti :3ri ~iinti, who tmnslatell
some of the Prajii.iipiiramita.
-1, His legendary biography, attributed to his pupil Brom.ton, bnt apparently of
later date (and probably written hy the Dalai in the sixteenth century, as it credits
Brom ton with being Avalokita's incarnation), has been translated by S.\.H AT in
.four. 1,ul. B ud(l, Text Svc., 1893. I have also consulted t he original. (Cf. also TA1u.
2,11, 243 ; KOPP.,ii., 78, 79.117,127, 295: &u1,, 1 69,136; PA~o. ~o. 29.) Ati~as proper
(ndian name is Dipailkara ~ri-jiiana, but he is usually called by the Lamas Joe'O
rje-dr>a.l-ldan Ati!ia, or 1'The Illustrious Xoble Lord Atisha." And he is held to be
an incarnation of Maiiju~ri, the Celestial Bodhh;at of " risdom : though this seems
merely a pious way of stating that Ati~a was the Mafiju~ri of Tibet, or the most
learned in scholastic and astrological lore of all the monks who had previously
visited Tibet; as India, Nepal, and China. already possessed their especia I apotheosizerl
wise man as a ).fafiju~ri incarnation. He was born in 9SO A. D. (according to his
Tibetan chronicles), of the royal family of Gaur at Vikramanipur (:'), in llengal, his
father being named Kalya1.1a-~ri, and his mothn Prabhitvati, an<l was ordained at
Di
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3G Si'// EA D OF f,A.JIA I SJI
thP Otlantapuri \' iha ra. He nmlcrw('nt training under both ) lah5.yiina teacher~
antl t}w ) lah;i ~i<ldhi (gntb-ch'cn) or wi1,ard-pric~ts, his most notable masters Jx>ing
Cha,mlraki1ti, the Abbot of SuYarnaJ.,lp, or 8u<Uli.H'm anagar, thf' "C'hry~t' ., of th1
ancient.a,, 1war Thaton" in Pegu, .\Iativitara of th1: )1ah,ibudhi \ 'ihara, and the :.\l,tha-
~i<ldhi Xiiro, who is cspC'cially related to the lfor-gyu-pa 8<'ct. On stal'tiug for 'l'ibe:t,
lw w:is a professor of the Yikraruasila. monastery in ) Iagallha, a nd a cuntcm1wrary
of Xayapilla. son of 1'\ing ) lahipiila.
1 111 ,i~lttd Tilict by ,Yay of Sari K'or -sum in 103S A.D. in tlw company of the Lama
Xag-tsho, an,l aftl'I' st;wting what may be called the HrfonnPtl Lamaism, died in
tl11 :,.\'l-t'ail monastery, near Lh:lscJ, in 105:!. It b stated that he canw frnm
\"ikramasila at the i11,ila1ion of thf' 'l'iheta11 J'\ing, uanH' tl Lita Lfrma Yc-;,,}\C's-'od, Uut
his roulc iid Xari rc1Hhrs this unlik('}y, and thi:; Lh:1 Lama seems t1 ) ha,c twcn a p<:tty
d1id of:-;. \ \". Tibet, who was c.a}Jtun'd nUout that t ime by the Xtpal15l\ .
2 The fol1owing works by Ati:;1a occur in mnn of blf au 'gyur: 1, Bodhipatha pradi:pa;
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UNDE'll S.ASJ,YA HIRRAR C'JJY. 37
rooted, and its rival sects, favoured by their growing popularity and
the isolation of Tibet, were beginning to form at Sakya and
elsewhere strong hierarchies, which took much of the power out
of the hands of the p etty chiefs amongst whom Tibet was now
parcelled out, and tended to still further open the country to
Chinese and .Mongol invasion.
There seems no evidence to support the assertion that this
Lamaist revival was determined by any great influx of Indian
monks fleeing from persecution in India, as there is no record of
any such influx about the time of the J\fuhammadan inrnsion of
India.
In the second half of the thirteenth century, Lamaism receirnd
a mighty accession of strength at the hands of the great Chinese
emperor, Khuhilai Khan. Tibet had been conquered by hi,
ancestor, Jenghiz Khan,1 about 120G A.D., and Khnbila i was thus
brought into contact with Lamaism. This emperor we know,
from the accounts of !Harco l'olo and others, 1,as a most en-
lightened ruler; and in searching about for a religion to weld
together the more uncivilized portions of his mighty empire he
called to his court the most powerful of the Lamaist. hierarchs,
namely, the Saskya Grand La.ma, as well as representatiYes of the
Christian and several other faiths, and he ultimately fixed upon
Lamaism, as having more in common with the i:ihamauist fait hs
already prevalent in China and Mongolia than had Confucianism,
:\Iuhammadanism, or Christianity.
His conversion to Buddhism is made miraculous. He is said to
have demanded from the Christian missionarie8, who harl been
sent to him by the pope, the performance of a miracle as a
proof to him of the superiority of the Christian religion, while
if they failed and the Lama~ succeeded in showing him a miracle,
then h e "onld arlopt Buddhism. In the presence of the mission-
aries, who were unable to comply with Khubilai"s demands, t he
Lfrmas caused the emperor's wine-cnp to rise miraculously to his
lips, whereat the emperor adopted Buddhism ; and the dis-
comfited missionaries declared that the cup had been lifted by
the devil himself, into whose clutches the king now had fallen.
Jnst as Charlemagne created the first Christian pope, so the
1 The Tibeta n accounts state tha.t he was born in 11 8:Lt.o., and was the son uf the
~longol God (? <lrificd ancestor) " The White f/,mm-l',,,"
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38 SPI/J:AD OF LAJJAJSJI
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UNDER UB-LUG-1'.A. 39
ch'e).1
This daring Dalai L[\ma, higli-handed and resourceful, lost no
time in consolidating his rule as priest-king and the extension of
his sect by the forcible appropriation of many monasteries of the
other sects, and by inventing legends magnifying the powers of
the Bodhisat Avalokita and posing himself as t he incarnation of
this dhinity, the presiding Bodhisat of each world of re-birth,
whom he also identified with the controller of metemp,;ychosis, the
dread Judge of the Dead before whose tribunal all mortals must
appear.
Posing in this way as God-incarnate, be built3 himself the
huge palace-temple on the hill near Lhasa, which he called
Potala, after the mythic Indian residence of his dhine prototype
1 Cf. CSO'MA, Gr., 192 and 198; KOt>P., ii., 168,235; Jol.S.B., ltit,:2, p. '2i.
2 After Pander. J In 16-13, C:o,O)IA, Ur., p. 190
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40 SPREAD OP LAJI.AISJI.
Avalokita, "The Lord who !ooks down from on high," whose sym-
bols he now invested himself with. He also tampered unscrupu-
1 s /J,.~tid. Cl:l01\1A S
0
Oram., 191; U1ono1's Alpli.
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11'8 Pl/ESEXT-!JA r TJJ::;1'1/IBU1'10.\'. 41
which then assumed the rnzerninty, and which has since con-
tinued to control in a general way the temporal affairs, especially
its foreign policy,1 and also t o regulate more or less the hierarchal
succession/ as will be referred to presently.
But the Ge-lug-pa sect, or the established church, going on
the lines laid clown for it by the fifth Grand Lama, continued to
prosper, and his successors, despite t be presence of a few Chinese
officials, are now, each in tnm, the rle facto ruler of Tibet., and
recognized by the Lamas of all clenominatiom as the supreme
bead of the Lamaist church.
In its spread beJond Tibet, Lamaism almost ernrywhere exhibits
the same tendency to dominate both king and people and to repress
the national life. It seems now to ha,e ceased extending, but
shows no sign of losing hold upon its YOtaries in Tibet.
The present uay distribution of Lamaism extends through states
stretching more or lPss continuously from the European Caucasus
to near Kam,chatka; and from Buriat Siberia clown to Sikhim
and Yun-nan. Rut although the area of its prevalence is so rnst,
the population is extremely ~parse, and so little is known of their
numbers o\er the greater part of the area that no trnstworthy figures
can be gi\en in regard to the total number of professing Liimaists.
The population of Tibet itself i, probably not more than
-!,000,000,3 but almost all of these may be classed as Liimaists, for
although a considerable proportion of the people in eastern Tibet
are adherents of the Bon, many of these are said to patronize the
Lamas as well, and the Biin religion has become assimilated in
great part to un-refonnecl Liimaism.4
1 1'hus it procured for Tibet satisfaction frorn the lrorkhas umJ.n Prithi vi-niiriiyan
for their invasion of \Yestcrn Tibet .ind sack of Tnshi-lhunpo in 1768 ( KutKl'ATmcx:'s
.led. of .Xtpnf, p. 268 ; BUCBAS.1x-H,1mLTO:S, S epitl, p. 2+4-), am.l tlH' present seclusion
of Tibet ag,tin st Europeans is mainly due to Chin PSl' policy.
:'! An interesting glitn}J.'.ie into the country of that eriod is gut in the contemporary
record of the friar Horace dclla Penna, translatf:'d into English by Markham (up. ,:it.,
p. 320 ,t seq.)
3 R OCKH ILL, L., p. 296, estimates it at 3,500,0()0.
""Though it must be remembered that :\lr. Rockhi11 found a large tract of X.E. Tibet
exclusi vely occupied by BOnMpa. In the northeastern proyir1cc of Gyade, with a.bout
50,000 pPople, between the Dang Rivn and Chamtlo, 11r. Rockhill found that the
.HOu-pa. relig ion reigns supreme, and in order to aave these people from ))<.'l'l$t'CUtion at
the ha.mls of the Liimaist Governme nt at LhAsa, China itself supervises tlw-achninis
tration of this province. An1.l "all along the easter11 bol'dcrlan<l of Tibet from the
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42 SI'READ OF LA.11AISN.
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I'l.'S I'l/ES b'NT-DAY DIS 1'R1BU1'ION . 43
l KOPPF.X, B-ulletin Hist. Phil. d e l' A cml, de St. P ett1'8btoy , ix., p. 335 ; K EI1'H J OH N -
STON'S A lla.~, p. 34. Schla.giutweit says, op. cit., p. 12, that among the Uuriats Buddhism
is still e :xte n<ling.
2 Reisen, i., 557 (French ed.) .
a Op. cit .
" K0Pl-'EX, i., p. 381, chiefly based on Hue's data.
=} La.t.Uik, p. 357, et. :icq.
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4-1 SPREAD OP LA1llAISJJ
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IN SIKIIIJI. 45
The authorities for such belief, are, however, merely the ac-
counts given in the wcJ'tks of the patron sai nt ofSikhim, Lha-tsiin
Ch'em-bo, and the fictitious "hidden revelations " of the Tel'ti:ins,
all of which are unreliable. And Lha-tsiin rather overdoes it by
asserting that the Guru visited Sikhim a h undred times.
Sikhim seems to ha,e been unknown to Tibetans previous to the
latter half of the sixteenth century A.D., and Lha-tsiin Ch'em-bo's
own account of his attempts to enter Sikhim testify to the pre-
vailing ignorance in regard to it, owing to its almost impenetrable
mountain and icy barrier,. And the Tan-yik Ser-t'en, which gives
the fullest account of St. Padma's wanderings, and c,onsidered the
most reliable authority, seems to make no mention of Sikhim. It
is extremely improbable that the Guru ever entered Sikhim,
especially as, as we have seen, he certainly did not pass through
that country either when going to or returning from Tibet.
In keeping, however, with the legendary accounts of his visit, it
is alleged by Sikbimite Lamas that their Lord St. l'aclma enterer!
the country by the" Lordly pass" Jo-la (Ang., Cho-la) and on the
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46 SPREAD OF LA.lIAJSJJ
east side of the pass is pointed out a roe:k on which he sat clown,
called Z'1i-ti, or throne,1 and near the pass. a spot named Sinmoi
,r;yip-tsii,2 where he surprised a party of female devils preparing to
cook their food : here are pointed out two masses of columnar rock
alleged to be two of the stones of the tripod used to support the
cooking-pot of these demons. And he is said to have returned to
Tibet by way of the Je-lep pitss, resting en route on the Ki1,-phtt
and creating the Tiiko Lei by "tearing " up the rock to crush an
obnoxious demon.
The introduction of Lamaism into Sikhim certainly dates from
the time of Lha-tsiin's arrival there about the middle of the
seventeenth century A.D. By this time Liimaism had become a
most powerful hierarchy in Tibet, and was actively extending its
creed among the Himalayan and central Asian tribes.
Three generations of Tibetan colonists from the adjoining
Chum bi valley had settled on the eastern border of Sikhim, near
Gang-tok. And it is highly probable that these Tibetan settlers
were privy to the entry of the Lamas; as it is traditionally reported
that the ancestor of that Sikhimite-Tibet:m, who was promptly
elected king of Sikhim, by Lha-tsiin, was a p1otege and kinsman of
the Sakya Grand Lama. And Lha-tsiin Ch'em-bo seems to have
approached Sikhim viii Sakya, and his incarnations subsequently
appeared in the neighbourhood of Sakya, and even now his spirit
is helie\'ed to be incarnate in the body of the present Sakya Lama.
Lha-tsiin was a native of Konghu, in the lower valley of the
Tsang-po (Brahmaputra), which has a climate and physical appear-
ance \'ery similar to Sikhim, and teems with traces of St. Padma-
sam bhava, "discovered" by celebrated Lamas, and it had been a
happy hunting ground for t he Tertons, or discoverers of the
fictitious treatises called "hidden revelations." ArriYing, then,
in a coun try so like his own, and having the virgin soil of Sikhim
to work upon, Lha-tsiin seems to have selected the most romantic
spots and clothed them in suitable legendary dress in keeping
with his ingenious discovery of St. Padma's previous visits. And
to support his statements he also discovered that his own advent
as the apostle of Sikhim had been foretold in detail, nine hundred
years before, by the Guru himself, in the revelation entitled
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IN SIJ,HIJI. 47
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48 SPREAD OF LAJIAJSJ!
the year previous to that on which the fifth Gmnd Liima went to
China, which Csoma gives 1 as 1649 A.D., the Grand Lama, while in
his palace at Potala told his attendants, by inspim tion, that a sage
would that day visit him, nncl should be admitted to his pl'eseuce.
Lha-tsiin, aniving at the site now named Pargo-K.'alii1, immediately
below Potala-the Lamaist Vatican-blew loudly a k'a/i,,, or trumpet
of human thigh-bone ;' but the castle guard, in ignorance of who the
man r eally wns, scizcll him aml tied him to t he D,1-ring monolith
in the n eighboul'hooll , as n punishment for daring to trumpet so
close to the castle. The saint , bound in (.his way, sl1ook tl1e whole hill
of Potab, an1l so his artfr:il was bronght to the notiee of the Gmml
1 (.',., p. 1!)0.
:J Tlw illust ratiou is frnm a plio'o !iy :\lr. lfoffma1111.
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IN SIKHDI. 49
Lama, who ordered his instant release and admission. On corning into
the presence of the Grand Lama he walked boldly up and s truck t he
Litter with his fist and then vomited before him, much to the astonish-
meut of the courtier Lamas. The Saint then explained: " You a l'e
shortly going to China; on the way a great danger besets yon, bnt my
striking you has rid you of that dauger. In China you will find your-
self in g,eat peril some day ; then consult this paper I now give you,
and you will be relieved. lily vomiting in your presence means that
you will ultimately be invested with great power and riches tluough
me.'' The dilemma here prophesied was a qnery by t he Chinese
emperor regarding the "essence of the rainbow colour," 1 which quite
confounded the Grand Lama, till he, remembering the episode wit h t he
Saint, consulted the paper and found full information noted therein,
and having completely satisfied the emperor, he received great honour
and riches. The Grand Lf,ma, on his return from China, in gratitude
for services rendered, offered Lha-tsiin much treasure, which the Saint,
however, refused.
Previous to his visit to Lhiisa, it is said that the Saint, accompanied
by a few di.sciples, journeyed to the south-west of Tibet, saying: " Ac-
cording to the prophecy of Guru Rim-bo-ch'e, T mu,t go ,tnd open the
nol'thern gate of the hidden country of the rice-valleys-De-ma-jong,'
i.e., Sikhim, and I must develop that country religiously." H e t hen
proceeded by way of Tashi-lhnnpo and Sakya to Zar, a short distance
to the north of 'I'ashi-mbkha near the ::-Sepal frontier, where he then , or
afterwa1ds, fonnded a monastery.
He then attempted to enter Sikhim by way of Dsong-ri (.Tongri),
but could find no path, and remained mauy days in a cave ua med ~ Yam-
gah ts'al,' "the very pleasant g1ove," near Kcui-lCb nct,i-ma. There " t he
everlasting summit of the five r epositories (of snow)," the mounta in
god, Km1-ch'en dso-i1a transformed himself into a wild goose and con-
versed wit,h the sage ; nnd he1e, "according to the prophecy of Guru
Rim-boch'e," he composecT' the book uamed "the complete Book of
\Vorship aud offerings for Kai1 ch'en dso-ila." _
At this time another Lama of the l,a,-tok-pa sub-sect came by K a.ugla
Nangma searching for a path into Sikhim, and also tried wit hout
success th e sPreu-gyab-tak (i .e., " J\Ionkey-back rock," with reference
to its semblance to a monkey sitting with hands behind back ), and
Dsong-ri, ttnd the western shoulder of sKam-ptt Khab-mg-a ridge of
" K a bru," which runs down to the Rathong river. He th en a rrived n.t
the cave of "the very pleasant grove," rrncl met the Saint, who told h im
that as he was not destined to open the northeru gate, he should go
round and try the western.
Then Lha-tsiin, traversing the Kangla Nangma and findiug no road
beyond the cave of Skam-pa Kha-bruk, flew miraculously to the UJ?per
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50 SPREAD OF LAJllAISAf
part of "Kabru" (24,000 feet), and there blew his kang-ling, and
after an absence of two weeks tlew clown to where his servants were
collecte,l and guided them by a road via Dsongri to Norbu-gang, in
Sikhim.
Here soon after arrived two other Nii1-ma Lamas. By" the western
gate" of Single La came the Kar-tok-pa Lama above mentioned,
named "The Great Soul,"' and a Lama of the Na-dak-pa sub-sect,
11amed The Great Sage,' who had opened " the southern gate" by way
of Darjiling and Namchi respectively. The place where these three
Lamas met was then called by the Lepchas Yok-sam, which means " the
three superior ones or noblemen," a literal tmnslation of " the three
Lfimns ."
The three Lamas held here a council at which Lha-ts\in said: "We
th1ee Lamas are in a new and irreligious country. ,ve must have a
' di,penser. of gifts' 3 (i.e., a king) to rule the country on our behalf."
Then the ~a-rlak-pa Lama said: "I am descended from the celebrated
Terton 1'a-dak Nan-,el, who was a king; I should therefore be the
king." while the Kar-tok-pa Lama declared: "As I too am of roye1l
lineage I have the right to rnle." Then Lha-ts\in said : "In the
prophecy of Guru Rim-bo-ch'e it is written that four noble brot.hers
shall meet in Sikhim and arrange for its government. '\Ve are three of
these come from the north, west, and south. 'l'owards the east, it is
written, there is at this epoch a man named P'iin-ts'ok, a descend,mt
of brave ancestors of Kham in Eastern Tibet. According, therefore, to
the prophecy of the Guru we should invite him." Two messengers were
then dispatched to s~arch for this P'lin-ts'ok. Going towards the
extreme ea,t near Gangtok they met a man churning milk and asked
him his name. He, without replying, invited them to sit down, and
gave them milk to drink. After they were refreshed, he said his nnme
was P'iin-ts'ok. He was then conducted to the Lamas, who coronated
him by placing the holy water-vase on his hea<l and anointed him with
lhe water; and exhorting him to rule the country religiously, they garn
him Lha-tslin's own surname of Nam-gye' and the title of "religious
king." P'iin-t;'ok Nam-gye was at this time aged thirty-eight years,
and he became a Lama in the same year, which is said to have been
1641 A.D.
Lha-tsiin then spent the greater part of the rest of his life in
Rikhim, exploring its caves and mountain 1ecesses, composing its
Lf,m,i,ist legends, and fixing sites for tern pies ,md monasteries. He
first of all built a hut at Dub-de, which afterwards became the
monastery of that name. And he is believed to have built rude
shrines at 1'ashiding, Pemiongchi, and Sang-il.a-ch'o-ling; though
others assert that 1'ashicling was first occupied by the original
Na-dak-pa Liima.
In appearance Ll111-tsiin is usually re1 resented as seated on ll leo-
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IX SIKHJJJ. 51
pa1,l-skin mnt with the right leg hanging down and his b:,dy almost
bare--one of his titles is f-le-n1rka-pa, which means "uncli,d." His
complexion is of tt chrk blue hue. Otherwise he is ,somewhat like
his prototype Guru Rim-bo-ch'e. A chaplet of skulls encircles his
brow. In his left hand is a skull cup fille,l with blood, aud n trident
topped with human heads rests in front of the left shonlder. The
right hand is in a teaching attitude. .
He is believed to be the inettrnation of the great In,li~u teacher
Bhimtt Mitrn. And he himself is held to h,we been subsequently iu-
c,wuated twice as a Sikhim Lama, the last re-incarnation being Jik
,ni Pc,-wo, born nt Ok-ja-ling nen.r Sakya, who built the preseut monas-
tery of Pemiongcbi.
I cannot nscertain the place of bis rleath or what became of his body,
bnt he is currently reported to have died in Sikhim of fever contracted
during a visit to India. The dark livid hue of his skin is said to reL,r
to his death from malignant feyer, His chief object in vi,iting India
was, according to a popular saying, to obtain a rare variety of ruddy
leopard-skin (the scda leopal'd) which is highly pl'ized by ascetics as a
mat.1
All his clothing and pel'sonal effects are carefully treasureJ in
Sikhim and worshipped as most sacred relics. They were all stol'ed
at Pemiongchi monastel'y nnt.il the Gorkhn invasion of last' century,
when, for greater s,\fety, most of them were taken to the remote Tf,-
lung monMtery. At l'emiongchi are kept one set of his full dress
robes after the style of Guru ltim-bo-ch'e, including hat and boots, his
hand-drum, hell, and do,je, and a miraculous p'u,-bu dagger for stab-
bing the demons. These objects are only shown at Pemiongchi 011
special occasions to wenlthy worshippers, rind they are highly celebrated
as a certain cnre for barrenness. Couples all.licted in this way, aml who
can afford the necessary expense, have a preliminary worship conducted
in the Pemiongchi chapel~Jasting one or two days. Then the box cou-
.taining the holy relics is brought forth ,,nd ce1emoniously opened, nncl
each al'ticle is placed on the heads of the snpplinnt pair, the officiating
priest repenting meanwhile the charm of his own tutelary deity. Of the
mn.rvellous efficacy of this procednl'e numerous stories are told. And
should two sons result, one of them is certninly dedicated to the
Church.
E 2
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52 S PJ/ E'..1D OP L1l.1llAISJI
Lepchas 5,800
Bhotiyas 4,700
Nepalese, etc. 19,500
30,000
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IX Sll'1!!Jl. 53
the hands of Lamas. Its Lamaism is f'O deeply rooted that, in the
absence of any actively anti-Buddhist policy such as bas operated
in Nepal, it is unlikely to be much affecte,l by the recent politicrtl
changes, at least for many year, to come.
TASHIDHtiG )Io~ASTF.RY
(in Sikhim).
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IY.
I IHE
l!ii .
IQ _ _
THE SECTS OF LA)IA1Sl\I.
l Part of t his clt;iptPl' appt'<H('d in thP Jl 11iatit Quwtol,11 fo1 J,mu:ny, 18W.
2 hKal1gdam,)'pa.
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OlUGlN OF !::JF:U1'S, 55
....
0..r.lc AD
/800
1750
16~0
16<>0
15!i0
l ,,,,
,,
:,,,
"''{;~Jj~Y
1640 A.D
,,,
1450
IOU.PA """~<t
G.11 hld~n
HD 7 .AD
IJSO
1300
""'
,,oo
1150
1100
N JN Ma Ter 1062
10~0
~
~
'"
... ;
';.~ .ingd~rm,1. 1'99 A D.
;:
...
'50
~
~
OGYEN 3n-ived 747 A,D
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56 TJJE SECTS OF LA:JJAIS.11.
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SEC'TARL1N B ET"ELAJ.'10 N!:i. 57
Table Sho\\'ing
DESCENT AND lNTERRELATIO;:,/S
OF
I
Vas uput l'a,
I
Lama. 'Brom-ston.
.Meditative Doctrine.-1\faha-
mndra or P ' ~ag<'l1'e u . I
Lama J('ug-po-lha-lJhas
I
Lama Mar- pa. K'on-UKon-mch'og-rgya t-po.
I I
through
series Mi!Tas-pa
of
Disciplei:i
to
I
I I I
L.'i'ma Tsoli-K'apa
founder of
Lama Dwag-po ltaa-rje
founder of
I
founder of
GE-LUG-PA Sect. KAR-GYU-P.-\. Sect. SA.SKY-A-PA Sect.
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58 1'HA' SECTS OP LA.IIAIS.11.
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ES1'ABLJS1!ED C!ll.: HCII 01! GE-Ll/ 0-l'A. 59
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GO 1'11 E S8C1'S OF L -1 .ll.AISJI.
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ESTABLISHED GIIURG/l OR GE-LUG-I'.A. 61
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62 TJlE SECTS OF' LAJIAISJI.
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KAR-GYU-PA SEG1'. 63
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64 'l'H E SEG'l'S OP LAJJAISJI.
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KAR-GYC 8EC7'. G5
t :\farpa'::- script.ur(' was based upon the" mi'iam-le n Uyin rla.Us/' which IH dilut,~d and
mix1U wit.h morr mystic Tantras; htuce his Tantra i~ ea lkd "the mixtd" (zui1-'jug-)
1
The 1'\o-callrd C'SOtt'rir is thr ' mdo lu~f.-:-itong-pa.-nyifl," and the t'fl.Otiric" si1a,t1j lug<s bdc-
st11i1 dbyt' r mC'd, which arL' n f,rt-:pd to in th(' chapli' r on D0rtri1w. For sonw technic;l}
d,tails regardin!:J SC'YPral sects, s,.x tran~l. by R.~n.-1.T, ./.. 1.8.B., J ~:-,::J; al:;o R\M="A y's /Jid.
2 mGon-po har-nng.
3 Mi-la.-ras-pa or 'the Cotton-clad.'' (Cf. C)-0:\B, fli., 1Sl; T,\R \,, 318; PA/\D., Xo. 31.)
4 :;rlu-'bum.
~ He was born at Kya-ium-tsa in the yrar ](138 A.n., on thf' ~Sth day of the month,
11ndC>r thr planet phur-bu, and nanwd Tho:,-pa-dgal. His father, :\Iila.shPs-rab-rgyal-
mts'an, was a wealthy merchant of th(" K'uil-po clan of Pr11-chni1-ch'og, a11d his
mother was Gya.i1-tsa. dkar-rgyan. TlH' fathrr dil'd wh,n Thos-p.1-dgal (thr young
.\lila) was only se,f'n yPar,:;. ol<l, hnvin.!.! his ptoperty in hi:, brother':, char~c till his
sou rf'acl,ed his mnjnrity at flftC'cn. This undl', ho\,evr11 apJJl'OJll'iat<'ll c,erything to
himself, and (('ft young )Iila and his mother destitut(', antl f'\'f' ll persecute<\ them.
Young Mila's mother, therefore, srnt hC'r son to lwcomc a Lama in orde1 to lt>a.rn the
mt'11-art of destroying people by sorcl'ry. S> he startc<l off for Lhun-grub grong
K'ai1 in fiuil-t'oil-stod, and thrrc joined a party of monks on their way from
Upcr Xari to O (or Central Tibet). Passing Yag-sdc, a.nd crossing ~far-tsali, he
reachc<l T'on-lui1-raga in U, and found at Yar-lui1 skyo-mo~Krui1 a learned
"mt'u '' teacher named Yun sTon-p'ro-rgyal, who taught liim sorc('ry for sevc>ral
yPars, until he ohtained the pown to destroy his cruPl nncl(''s lwuse and gear. Aft<'r
Ueing inslrnctC'd in the mo<l<' of com11t>l1ing haih,torms, he went to J\Iagon (or gTsail-
roi1-gi-nar), and tlwn to Ch'o:,-la sgang, wlwre hr hecarn r a pupil of L,1ma .Mar}Ja., who
had visitrd India. Jlrre he was set many tiresome task8 Uy l\Iarpa, such as building
r
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66 TIT& SF:GTS OF LAMATS,lf.
ascribed to his disciple Hiis-ch'u1), and dated from the herm itage
of th<:> latter.
FOUNDER:
MAltPA,
~ Tibet,tn n.nd Pupil of Nruop,.
b. 1010. ,1. I
I
i\HLA-hii-PA.
,-
Rn.sch'un lJorje Grags-pa.
b. 1ws d . 112.2
b. 1083, d.
I
b. I a.
Nam m ed D vag .poLhat'je.
11s,.
K;lrm:/u:~kshi ''
N in mare\, ( !fan. byun.
L ,is.'p'ro il- Dorjo or Dus-g11nm
mKhyen-pa)
lin ouu<l
iu Kcn1gbu, ' b.]lOJJd.ll92
I Kt\Il.-\fA PA
Rin~h'en-p'iin- S ub-S(.,ct, ,8prul-.~ku-
t s'og or Bkris- dbag-b:Jam-
, ~in -ma rev .. ] p'1ln-ts'o!?S vang po, founded .Niu-ma rev.,
l'wl m,t-lni. prev. to llGG. Ralung mona.stery ... Podmri-lut .
1 DI-KUNG-PA prev, to 1150
~ - - - -- Sttb-sect. Upper DUK-PA
Sub-sect,
I
N:i.!?,lib nn-ch' os Z'n.bs-dJun Na;-
! ~yalpo fouw lc1l
:... s1'ag-glung Mon. db~~iddi!"~:ftl, Nin-ma.rev.,
i n 1179. Souther n &mgyils-
TA-LUNG -PA (Bhotancse) lor,
Sub.sect. DUH-PA
Suh.sect.
forts a nd pulling them t o pi(ces again, nnd t he pictures of these t asks al'(' favourite
s ubject s for frescoes in Kar-gyu-1>a monasteries. As the tasks secme<l t'ndless and
l\farpa :still withhf'lcl inst r uctiun, thP y oung :\tila fl r-U, taking with him the lrnlian
saiut N a ropa's six-hnue ornarn l'nts a ,ul JHU{ma-raga -rosary, which had liC'e n in
l\Iarpa.'s keeping ,ts 1e1ics: aml w hich young Mila. ob t aiucd poss0ssion of hy the con-
niva,nce of l\larpa's wi fe, l>Dag-med-n1a . Thf'Sf' relics he offt 1 red to Lii.ma r Xog-p..l, who
in r eturn ga ve llim instruction a nd tlle me..lita tion of Gr01i-lda11 p' ug-pa. Th en
1\Ia rpa recalhd him and. init iated liim i uto the mysteries of the nrngic ci'rcles, and
gave him the esot eric name of dPal-s'cs-pa. a nd the common na me of Mila-rdo-rjP
rgya.l mts'a n , anU set him severe ascetic CXC'rcises. illcanwhi1 e !\larpa. wcut to India,
and m<'t the monk Naropa at the rn onar-:t ery of .llula-hal'i, and was t aug h t 1p'o-wa-
~toi1-'jug, a nd n turnr <l t o Tihct by Ch'os-la. gal1. "'hen Mila. retunwd home, he
f ouml his mother dead, so he ,lw<'l t in a cave nPar by named Kail-mdsod ph ug.
Tl wn his uncle nnd a.unt assaultl'd liim on his iJ<.'gging excursion1'i, hut th ough posseSs-
iug t he po,,..1 of dcstr oyin:,:- them, h f' lJl'd f'l'rPd to He<.' fronl t li<'nJ to Bra- Kar -rt.t-S(\
nrnu Kyi-r ol1, wh ere lH' r L111aiw,t in mL dit,1tio11 for l'ighte<.n y ears, liYing solely 011
1
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THF: l{AR-.JIA-P.A. Gi
F 2
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68 TIIE SECTS OF f.A.ll.A/8.11.
It. differs frolll itR parent sed i11 having retrngrnded towards the
Ni11-ma-pa practices by adopting the Ni1\-ma revelation found
in Kong-bo and entitled Le-to Lii"i-pa,1 or "the loeally revealed
merit," and some also have '.Jah-ts'on-11a. Few of the Kar-ma
La.mas are celibate, aucl i\larpa, the founder of the parent sf'ct
(Knr-gyu-pa), was married.
The next great sub-Rect is the Dug-pa,2 whieh also aroRe wit], a
pnpil of ,\lila-riL-pa's disciple, Dvag-po. Its fonnder was Pag-Siun-
Wang-p3,3 and it originated in the g:'{am province of Tibet about
the middle of the twelfth century, at the Ralnng rnonastf'ry, near
Gyan.tse, in Tiid or Upper Tibet. 'l'o emphasize the change the
monastery was called .P,iig-Halung, and a legend of tlw thnnder-
dragou or Diig is related in connectiou therewith, and gives th
sectarian title. It adopted the same re,elat.ion as the Di-kuug-
pa, but there seems some other distinctive tenet which I have not
yet elicited.
:\Tuch confusion bas been caused in European books by mis-
using t.he name Dug-pa, f'mploying it as a synonym for the
"reel-hat." Rcct, which properly is the Ni11-ma.
The Mi,lt.lle Dug-pa and the Lowe1 Dug-pa aroRe soon after-
wards. The Middle lhig-pn adopted the revelation of Sai1-gyas-
lift-pa. This is the form of Kar-gyu-pa which now prevails in
Bhotan under the name of Lhu Du,g-p,i or" Southein ., Dng-pa.
Its chief Lama is Z'ab-drm\ Nag-hai1-nam-gyal,' a pnpil of Padma
rlkar-po" or "The omuiscient white lot.us," who le11Ying Sonthern
Tibet in the sernnteenth century A.D.," ,ettled at "lChag,:-ri rta
mgo" in Bhotan, and soon displaced the Karthok-pa and other
forms of Ni11-ma L~maism t.hen existing in that count ry, and
which are reputed to lrn,ve been founded there direct ly by St.
Paclma himself, who entered Bhotan v i i), gZ'as-ma ga11 and left
it by rnDni1 tsai1, and at dGon-ts'al p'u are still shown his foot-
prints on a rock, and at the 8Pa-te tak-ts'ai, or tigPr', den.r.
- - - -- - - - - -- - - - --~ -,.- - - -- -
1 L.1 s-'yrotl-lii1-pa.
2 'brug-pa. It is San~kritisrd in the Chronicle of Xag-wai1 Nam-gyal as .llegl1a
Smm or'' Cloud-voice," thumkr being regarded a s the tlragon's roar.
:1 d Pag-Usam clh:ui-po, who Sf'cms tu be itll'nt ical with, or patronized by, 'Gro-
mgon ,ts afl-pa ,~y al ra.~. "Th< Yi cto ry-clad Patron uf Animah,, " (? born 111;0 A.O.).
4 llis t itlr is b<lucl-'jnm-rdo rj<', or" thl' Yn.jr.t which Softenrd t he O<vil:--.''
' Cso,u, J.A,8.11., 1832, 126.
u Arcording to the Thai1-yig sdf'-liia.. some hi~toric notf'R on thC' hi:;;tnry of Lii.maiRm
i n Bhot,tn arc to he fouml iu tlic book Lho-Uh'o.q 'by11i1.
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1'1/E DUG-l'A AND SA-KYA-PA. 69
1 'llri-gull.
,:i C~Oi'I..\ , IJni,11., 185.
;: sTag-lull.
" Sa-skya-pa, from Sa-:,kya = tawny ea rth.''
5 Born 1033. Details of the sect are fouml iu its reconl~. The ~a-skya. r i:1-t.1;'wi.
6 These are given as Camlra-Kirti, ltig -pa.hi-K'u-p'yug, llmldha " dgui1:5 "-pilla.
' Y;dJ-sras.--\asuputra. 8eems a. title of the great lntlian monk Vasubandlrn, the
Urut lu~r of .Asal1ga, and the special transmitter of Nag'iirjuna's purer Sautnlntika
doctrillt'S1 iuspirr1l by I\laiijU.'ffi.
:, gsar-1J ii1.
~ zah-mo-blta- f/iwtUhita d,1t'~{t1W.
111 111gon-po gur.
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70 THE SECTS OF LAMAISM.
1 mGon-po gur.
~ 1110011 1.hn.l.
J \\'ho S<'tms also lv b1 calJccl Ool-bu 1,Jwr-rgy,u1. t:uru I2V01 a11d dh:111:353.
,, Si:t., Anandag;u bha. Another a.ccou11t gives U1c uamc as ~rIgl:od rdorj('.
5 rJe-btsun dam-va.
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THE SA-liTA AND 'l'ABANATl!A. 71
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72 'l'f/8 SEGI'S OF LANAISM.
is the real "red-ltat ., ,ed of Lii111a,, 11ncl not tl,e J>ug-pa as is
staled in Enropean books.
It regards the metaphy~ienl Hmldha Samanla-bhallra a, its
primordial deity or Alli-Buddha. ft s mystic insight is lHahii-
Ut]Jalllla (l>sop;-elt'en) or "the p;rmt ultimate perfection." Its
tutelaries an '' The fearful Vajra ., (Yajra-' ]>burba") am! Duli-pa-
kah-gye.1 Il s guardian demon is "Tue Lonl G1w."' It worships
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73
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74 'l.'HE SEOTS OF L.iUllAISM.
It " ill thu~ be seen that Liimaist sects seem to ha1e arisen
in Tibet, for the first time, in the latter part of the eleventh
century A.D., in what may be called the Lamaist Reformation,
about three centuries after the foundation of Lamaism itself.
They arose in revolt against the depraved Lamaism then pre-
valent, which was little else than a priestly mixture of demonolatry
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GENER.AL SUJ!ilf.ARY. 75
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76
V.
THE lll-1<;'1'APHYSICAL SOUIWES OF THE DOOTRINK
1 Oeneral 1uythulogy forms ~a 1:special cl1,1ptn (xv.), hut it is mcP~:jary at t his ~t; tgt
to skdch the mythology whicl1 b('ars 1.lirectly upun the rloctrinal dvdop1rn:nt..s.
:.! Even in Ul'idunanic 111ythology the hosts uf the g-nlh,, j11cluding lmlra1 tl1c g 1\~att:bt
gnd in \ 'ttfo: tiuns, :n, ~u\ljc 1:t. tn tlw uuinr,..;a l Ja,\\. ur tli :-;~ulutio11 at th1 11111 of i1
/i,,(p,t. OI' c__~ycle vf timl', wlun t he 'L'1iad gotlhC;ld .\ . 1),:\1. l>ccolllP:::t ai111plt soul
( K cca(,ttma,i).
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TlfE /JUDT!!f/87' l 'NIT"f<:JISE. 7i
the gods and genii are rel're:;ented with fm1ctions idt>11tieal with
those now allotted to them in the latter-(!ay Buddhism of both
Burma and Tibet, where, as in the orthodox scripturPs of both
schools, the gods 1eceive more or less worship on account of the
power which they are believed to possess of bestowing temporal
blessings. And the coming Buddha is believed by all Budd hists
to be e1en now resident in the Tnshita hParnns of the gofk
So intimately haYe these mythological figures been woven in1-o
the textnre of Butldism, and especially of Lamaism, which peoplPs
the world with gorgons and hydras and other dire chimeras, that
without having gained a general idea of their nature rind posit io11,
it is impossible to understand the all nsions to them which con-
stantly crop ont in Hnchlbist. rites and (!ogma. And, indeed, many
of these fantastic belilfs 1rith their clPified heroes aud Katnre-
worship are in rerility petrified snrvirnls of the archaic beliefs of
onr Indo-fl ennanic rinccstors.
1 Cf. also Ci10nG1, ,vhosl~ figurf i;,; ;.1tt;.1che<l: a11J sumn!t\l'y Uy Uuw,ouF, ii., 5~i9.
~ Skt., Si!n:1 -loka-dhUtu.
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78 T!IE UNlT'ERSR OP TT!h' nunDll!STS.
1 Its prototype, as with the Lil't't'k Olymp11s, is trrrri;;tria.l, n,rnll'ly, Mt. Kail,ls,
2:2,000ft., directly north of Lake Manasarovara. in the JJinrnlayas (cf. 1\1..\UKHA:\Ii xxiY.).
:t Thr 84,000 i::; a mathematical figure f'Xl'l'f's:-;ing multitmlr. The Tibetan nn'asun
is a 'dp;1g-tslla<l t" whicl1, acco1}ling to (':,.OMA ( JJid .),<'qnals -t,Ouu fathums, and he11ct
a gl'ographicaJ mile, lmt it i::; nsed as lhC' ftjllivaltnt uf th1 Irnlian 1111it of m<a:,\ll'C'
which i:::i tl'ant-lateU in tlie CPylonesc scriptm('i; as a Ynjan;1, /,r., a unit o[ about I ko.~,
about five or six geographical mih.~s.
:1 'fh<'Sf-' mou ntains ar<' sevnaI1y uanwd the Ox YokP-hokltr, Plongh-holdPl', S;tndnl-
holtlt'l, Ple:.t~ing l\lunnt, JJorse-ear Ilill, Demon or ,\s:;tmLly )Iount, and Circle tir
tdge-lwhkr.
-1 Tlw namt'S of tlH' othns arc Isadar.i, KaraYikn, Su,larsana, .As\akarna, Yi11iiyakn,
and NPmifidhara.
5 Thi:; ocean of milk was churned by t ht' Br.iluuaniral gods for the rectWC'l'Y of tht'i,,;
<'lixir Yita. and thL' thil'tt't'II 1n1dou5 ohjt>ds. Aud the dn1rni11g prmlulL-.1 the beauti-
ful go<h.h.~-s Laki;Juni.-Compal'l' with Aphro,lite from t hf froth of the- ortau, a11Ll 1111>
proverhial IK-anty of the N:iga w,ltcr 11yu1phs-tlw llin,li1 m ermaids.
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~o TlfE UXIT'ERRF: ()P TT!F, nr'nDJITS1'S.
1 T., J;1111lm-lil1.
~ !.11.~111.1.'/~.
:1 .\fltr l'.1rnl, r.
<t :,,;nnu Lt11n;il{ :-lalf' that lhis 11a11H' i . . d1ri\p1l from th ,Jamhu lr1'1' (g 1,q,niu
.l1111dmfa11A), whili o!lur::. hdiP,1 that 111, nanw ii. u110111al111H1Pli1 fpr th1 :,.~1urnl
"Jamli," t111it111l wlil'II 1111 wnrld wa, thrown hy tlu i,.:1wb into 1h<' 111tl1r otC':111.
, ha-gl:u'i ::.py,i,I.
, t1gr.1-mi,.iia11
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'l'lf F: (!()TJUXOS A.YTJ TI7'A.YS. 81
Tm; Trr,n~.
The Titans (Asura 8) or" ungodly spirits."
These arc pictnrc,\ in the " Wheel of Life" (at p<tge l 08), in the upper
right section. Tl,eir leading trait. is prit.!c, <tnd this is the world of re-
t Tlws", according to olhn acc11u1itl'I, are situat(' 011 the flanks of )kru itsrlf.
2 Th, Yama rocks are 0 11 thP south. a TiU., Yo nt.Pthts-s a-!!t ul.
"' 'docV1.o-i-La.
~ ma-smos-pi lo-t'og-.
6 Th(' Hi-wo iia-s'ii1,
: rtag myos, he n_~ th(' r hi mny repre81..'11l "h01"$C' "-the horsc-hcaUf'd musicians .
ti T.1 Lha-tna-yin.
li
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82 1'1TE UNIT"ERSE OF' 'l'JlE BUDDHISTS.
birth for those who, du1ing their human cnreer, have bonsted of being
more pious than their neighbours, The Titnn~ were originally gods;
but, through their pride, they were, like Satan, expelled from heaven;
hence their name, which means "not a god." 1 And their position at
the base of the Jl.lount .Mern is intermediate between henven and
earth.
The duration of their life is infinitely gre,iter than the human, and
they h,we great luxury and enjoymC'nt; but in pride they envy the
g1-eatcr bliss of the gods, and die prematurely, fighting vainly against
the gods for the fruits of the heavenly tree and the divine nectar.
Their region is represented in the picture, of an almost colourless
atmosphere. They live in fortified houses. 'fhe ground, both inside
a.nd ontsi<le the fort, is carpeted with flowers of which the inhnbitants,
male and female, make the wreatl1s and garlands which they weal'.
They are ,lresscd in silk; and when the heroes are not engaged in
fighting they spend their time in all s'lrts of gaiety with their wives.
In the right-ham! corner is shown their birth from a lotus-flower
and their ohtai11ing a wish-grnnting tree and cow. The rest of the
pi,,ture is de"otcd to their misery, whi,h consists in their hopeless
struggle an,l fatal conflict with the gods. The cowmander of the forces
is seen in conclave with his Ie,iders,' horses are being sacldlccl and the
" heroes" :ire arming themselves with coats of m/\il and weapons.
Another scene shows the battle raging along the bonier scpamting
their count,1cy from heaven, and the general mon11tecl with his staff as
spectators in the background. The warriors of the first line arc nil
killed 01 horribly mangled by the thnuderholts and adamantine weapons
hnrle,l at them by the gods. One of the weapons possessed alike by
gods an,l Titans is a spiked disc.
The ulti1mtc fate of every Titan is to die prrinfully wm-ring against
the go,Is "ith whom they are in constant conflict, and they have no ac-
cess to the ambrosia with which a wounded god obtains instant recovery.
Another scene (see picture on pnge l02) ,lepicts the womenfolk gathered
round "The Reflecting Lake of Perfect Clearness " after the departure
of their lol'lls to the battle. In this lake are mirrored forth all the
doings and ultimate fate of their absent spouses, and there is also shown
the region of re-birth of themselves, which is nearly always hell, owing
to the passionate life which they lead in the Asura world. And while
thei1 lovers die painful and passionate deaths, the misery of the woman-
folk of this world is to look into this fascinating lnke and experience
the ho11or of such hideous spectacles. In the picture some women a re
shown peering into the lake, and others on the hanks are giving vent
to their grief,
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TllE HEAVENS OF TllE r:ons. 83
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'l'HE UNlr-t'7lSE OP TJJE BUDDJ/TS'l'S.
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J'ffE llEA 1'8S,S 01" BR.A IIJIA. 85
Diagram of
TIIF. 1-IE.\YEN~ Ot,' THJ,~ B UDDIIl~T8.
Heaven of
JJNAS
(Tih, r(:yal-wa).
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86 'l'JIB UN/1'/l'l!SF: OP 1'1llt BUDD1ll81'S.
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1'/IR llEAVENS OF INDlU (JUI'I1'ER). 87
IlEAVENLY BIRTII.
etymology of the word "divinity," is the root Div, "to shine," the parent
of the Skt. Deva and Latin Dws.
Godly Bliss. The bliss of the gods is depicted by an assembly of be-
jewelled gods and goddesses basking in sensuous enjoyment in splendid
pal:ices in the midst of a charming garden enamelled with flowers, of
which they make their wreaths. Gay birds warble in the foliage, aud
noble animals peacefully roam together there. Amongst the quadrupeds
are deer, lions, and elephants with jewelled heads. Amongst the birds
are the peacock, parrot, cuckoo, and the " Kalrt-pinkci," which repeats the
mystic 'Orn mani padme, Hi11?1 ! " for the language of the gods is the
1 Images of these are sold in the India.n bazaars as toys for childre 11. Compare this
myth of the wishing-cow vl-'ith the parallels related by f'rofei:;sor " 'l'bC'r in Sitzunysbe
richte de, l(amig Preuss., Acad. :-u /Jo tin., x:x,ii., 1890.
2 The cu~bearer is Dhauwauta.ri, the Indian UanynH.:<lc,
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88 TJJI:; CXIT'El/S8 OF TllE IJl 'DDJflS1'S.
1 ldc utifo(l w ith thl' Lcautiful Indi;in Cor,1] Tnc ( A'rytliri,w I ,u/(ca).
2 It i~ nlate'tl that in forrnl'r tinws the gods w ere lld< 'atr(l Ly till' A!-luras in figllting
for tlu fmit s o f tht"' g rf' at wi::;hiu~-tree of l'ara,lis(': arnl th,, <lt feat L'tl g-,ttl:5 w alPr
1
I11dra 1ws1111g ht gS,tl1-lJahi-btl;1g-po for council. Thi~ tlivinil y alkil'l1'd the gnds to
ca ll to tluir aid tht' wa r-god d(,'iallw, a ntl al ~o to obtain frnm .t lh tl C'pth.!- nf tlu~
<'t<llll'a l O('tan 1h1 inv i~ihh ar111nm ;u u1 tl w 11i110 1--Plf-cnated w 1apnni-.,vi1..:- ( I J
1
11. tmd.Jiii-JluO'ltU -1'!}!fuh, the co,,t of mail s hining li kP thl' ~ 1111 ; (3) /J.J11-kh,l,s-1'<lol'je-
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'l'll E HELLS. 8()
nectar dries up; bis wish-granting tree, cow and horse die; bis
8plern1id dress and ornaments grow dim and disappear; his palace
gels dilapidated; his flowers and garden fade; his body, no longer
b,ithed by nectar, lose;; its lustre and sweat.s like mortals, so that
his person becomes loathsome to bis goddess-companions and the
other gods, who shun him, and so the poor god dies miserably .1 If
be has led a virtuous life during his existence as a god then be may
be re- born in heaven, otherwise he goes to a lower region aud may
even be sent to hell. Buddha was born twenty times as the
god l:(akra or Indra (J upiler) and four times as Brahma.'
qovc'u., neckl ct; (4) Lak-lw.';-mt'stin-c'(i-lwrn-lok, a weapon resisting and rt: turning
glove; (5) sSin-kl,ebs-mdnh-mts'On-kmi tkub, a breast-plate l'ntirely able to with-
stand arrows ;md other wt>apons; (6) l'ii.11- /,;/4:li3- fi.es-pa -sl:yobs-c'ed, a knee-cap wl dch
defends against dcstrnction; (7) Plwb11i-slxt-d1,t<O'-gling-druq, a six-embossi'J shield.
The nine so1ts of WC'apons al'c : -( I) a. 'JCorlo or spikrd-disc which completdy
routes the enl'my ; (2) a dUra-i;ta or an axe which chops t he r ncmy j (3) a ral-gri
or s word which slices t]11 e11t'my; (-1) a gZ/rn or bow which scatters the braius of
t he cnC'my; (5) a '" mlJ1th " or arrow that 1,itrces the vitals; (6) a Zl,agspa or
noose which ensna res the emmy; (7) a. m lJung or spear w hich pitrcrs the }warts
of tltt~ foe; (8 ) a Cr-rdo, a w liirriug s li ng-stone tl1c1t pro<.luc1s t hP ur-r -1''
sound of a thuml,)r <lragon; and (9) a lJorJe or thun<l<.'r-Uolt which <l<.>molish('s
the e nemy. '.l'hc story scl"'ms fountkd on the Bril.hnrnuical lcgl'11d of Indra.
(Jupiter) obtnining from the sea t he talismanic ban11C'r which confrrn:tl victOry
over his eucrn ks; cf. J:riluit &uiU.ittt, translated by Dr. K1uu.., J.l:.~.J .,S., ,i., p. 44.
The gods haYing obtaine(l thl'sc w eapons and armour, ill\itcJ the war.golt, who
c:rn1c 111vdopcd in tlwndrr-clomls ,md. att,ruktl Uy his nine sons, anti rl'cdving
worship from ln<lra and the uthtr gods as tlw price of hi8 assistanct, t lH'y assa ikd
,rnd utterly routC'd t he Tita ns.
l Compar< IL\HDY, .I/a n, 1-13.
j H.ll. l: 1,ddhisl D/r(/1 Sinn,,.~ Ci.
3 ('f. )l.\1~t:~ work:s ou Eady Law.
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90 1'll8 UNJVERS8 OF' 1'!1E BFDD!/IS1'S.
the laity, believe in the real material character of these hells awl
their torture.
The Bnddhist bell (Namhi 1 ) is a true infe11w situated in the
bowels of the human earth like J fade s, and presided ornr by the
Indian Pluto, Yama, the king and judge of the dead, who
howe,cr is himself finite and periodically tortured. Every <lay
he is forced lo swallow 1110\len metal. So, as the shade of Achilles
says," it is better to live on earth as the poorest peasant than to
rule as a prince of the dead." 2
The Great Judgrnent is deti,nnined solely by the person's own
deeds, and it is concretely pictured hy the ordeal of scales, where
the good deeds, as white pebbles, arc weighed again,t the sim, as
black counters, in balances, and the jrnlge holds a mirror which
re,eals the soul in all its nakedness. "Not in the h eavem, not in
the midst of the sea, not if thou hidest thyself in the clefts of the
mountains wilt thou find a place where thou can~t escape the forl'e
re,ulting from thy evil aclions." 3 "Through the six states of
tran smigration does the power of our actiom lead u,. A life in
h eaven awaits the good. The warders of hell drag the wicked
before the king of hell , Yama, ,rho says to them:-
" ' Did you not whc11 on c;1rth see the five divine messengers sent to
w;1rn you-the child, the old m:111, the sick, the criminal snflering
puuishmc1it , and the <lead corpse!' And the wicked man answers-
' 1 di,! sec them.'
" ',\nd ,lidst thou not think witl,in t hy,elf : " 1 also am subject to
bi1th, ol<l age, and death. Let me be careful to clo good works" 1' .A11rl
the wicked man answers: ' 1 <lid not, sire; J neglected in my folly to
think of these things.'
" Thon the king, Yama, pronounces his doom : 'These thy e,il dee,ls
arc not the work of t hy mother, fathe1, relatives, friends, ,uh-isers.
Thou alone hast done them all ; thou a lone m nsL gather the fruit.'
An,l ll,o wnnlcrn of hell clmg him Lo the place of torment, ti\'et him to
rml-hoL iron, plunge hi1n in -lowing scn:-; of b]oOll, tmLure lii1n on
burning coals, awl he dies not lill the last residue of his gnil t has been
l'Xpin.tctl." .i
::-lur is hell ,i cornpl('((' t>Xpintion of offe nce,, for Bmhllia is
l!redit t>il with ~ayi ng, "A har,h word utt('red in past t imps is
not lost, but returns again," and thP J fitaka tales are full of
incident, in il\11,trntion.
1 dm.ya.lk'ams, or "the ngion of t,H'm111t .'" ( ',,mparc wi111 (.'l1im:;c Vl'rsinu i11
Bl-.:.-\[,':,,; (,'<ttenct, JI. IJG, se'J, 2 Ulyss,.y, xi., 4Sl.
3 /Jlw.111r11A&J>tllfo, l:!7. -t Dt1'tld1itltts"tta, trau~l. by 11. u1.u1-:sm:un.
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OF BUDDIIIS.M. 01
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92 1'/18 U.VI VHUS6' OP Tl!E !Jl!/JDl!IS'l'S.
i. (:Xl'\\' ::;<'ril's ] ~!J;H, for lists aiul d,:;ni11tinn of the llrii111ua11bt li11ls.
x x. (18!.12)1 au<l
2 F1>r tlw traciu~ of y, hidt I a m i11dd .1trd to ~ll'. J. C. WliiLl'.
J = "The s1~hut. 11u1t11."
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'I'll F: l!OT TTEUS.
to pieces and then re-united and revived only to suffer the same process
repeate,l ml iujinitum throughout the period Rpent in this hell.
" Because our wonncls l1ca.I c\er a11d anon
Ere we appear before the fiend agn.i n."
DAXTE, Canto xx\"lii., 36.
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94 'f'!IE UNrnmsE OF Tl!E Bl'DD!llSTS.
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TTTF. corn II BLLS.
1 Ch'u-bur~lmil-wa.
A-chu.
i;i
.Kyi-'m1.
!:I
toSo-t'am-pa.
u Ul-pal-lta.r gas-pa.
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7'TIF: UNTVRTISR OF TT!l? EUDDT! TSTS.
The frontier or anterior hell s at the exit from the great hell are
called "The near (to re-hirth) cyck," 3 and are diYided into four
sections_ Thf> first bordering hell comi~ts of hot suffocating
ashes with foul d ead bodies and all kinds of offal. Then is
reached a vast quagmire, beyond which is a forest of spears and
spike~, which must be traversed like the razor-bridge in ;'\[uhamma-
danism and in Ilunyan's Pilgri1n's Proy1ess. Then rncceeds a
great river of freezing water; on the further shore of which the
ground is thickly set with short squat tree-trunks, each snr-
mounte<I by three spiked learns which impale th e unwary grop-
ing fugiti ves. Reference to these last two localities occurs in
the ordinary litany for the derrd, which says " mrry liis c'hii-wo-
?'<tb-me<l ocerrn become a small rivnld, and the ls'al-mn-ri tree a
divine wish-granting tree."
In addition to the hot and cold hells are eighty-four thousand
external hells (Xe-ts'P-wa, Skt.? Lokiintarib) sitmted mostly on
the earl b, in mountains, deserts, hot springs, and lakes.
Another ,trite of existence, little better than that of hell, is
the l'reta ('l'ib., Yi-dag) or N anes, a sort of tantalized ghoul or
g host. This world is placed aborn !tell and below the Sitcirnn
forest, n t:ar Hrrjgriha, in the modern district of Patna in Bengal.
These wretchml RtarYelings are in constant dist re,s throngu the
pan gs of hun ger rind thirst. 5 This i,, pictured in the \\'heel of
t l';.l<lma-ltar-gas-pa.
2 Padma c h'cn-po-ltar-gas pa.
3 fi(''k'or (=? Skt., Pmte.11ka 1Hiraka) mraning n<'a. r tn l'C'-hirth.
"'NamrJ .1tgni-kluulri. (m e-n1a-nrnr gyi 'ob.~) or tht lic.ry pit, h"mwpanl.:1t tRn-1nyags
Kyi 'tlams) or qun gmirl~ of carcases, JO,,un.ul1Hil'r1trrna (spu-gri gtmn.~ ts':\1) or fo ttst of
spike's, and . l.~idlulrnl'(Ola (ra1-gri loma nays-t s'al) or fonst o f s word-l Pans.
:1 Thirty-six sprrirs arc <lescribC'rl in fin g:roups, 11amC'ly : (1) p'yil :~grib-pt1 chem or
"the foreign or grnti)(' horritl beings,'' (2) Xang-gi .~9ril,-p1t clw,i. or thl' Buddhist horrid
beings, (3) Z1ts-sJ:om-gJi .~.'Jrib-p<t clwn ()f the ratiug and drinkin~ horri1l bf'ings -tlu'SC'
.ire tlwy who on C'atiug and drinkiug-han the ingpstcd material c01nC'rtC'd into lacrrat-
iug w1ap-0ns, (4) . . . . . and (5) ld1a-tlwr o r fn't' Yi-dag-s. 'l'lw lattt>r arr not coufinC'd
iu tht / '1't"(a-J1riwn, but art' frl'C' to roa m nbout in tlH Jnnrnm worltl-in gra,C'yanls,
etc.,-antl injure man. ThC'sC arc {lh-:.\1.':,; ('ate,m, 67) l, FJat-bodied; 2, :Sttdk-mt,utht<l:
3, \'omit-caLns; 4, Filth-N1.tcrs; 5. ::\list-f":tt('rs; 6, ,v.it1r-frt>tlcrs; 7, ~carctly s1'1'11 :
t'., Spittlc-foodcrs; 0, ll air-c"tcrs; 10, Bloot.l-suckcrs; 11, Not.ion-ftcckrs; 12, Flesh-
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THE JJAXES OR l'RETA. !.17
TAXTAI.IZRD ::iPJRITS,
food for their huge bodies. And when any food is taken it
becomes burning hot, and changes in the stomach into shaq)
knives, saws, and other weapons, which lacerate their way out
from the bowels to the surface, making large painful wounds.
They are constantly crying "water, water, give water!" And the
thirst is expressed in the picture by a flame which is seen to issue
from thefr parched mouths, and whenever they attempt to tonch
eaters: 13, Incense-feeders; 1-1, Fever-makers; 13, ~ecr<t pryers; 10, Earth Iurklrs;
l i , Spirit-rappers; 18, Flame-burners; 19, Baby-snatchers: 20, Sea-dwellers; 21, . . . . ;
22, King Yama's club-holders; 23, Starveliugs; 24, Ua.by-eatcrs; 25, Yitai-eaters; 2G,
Rakshas; :?j, Smoke-eaters; 28, !\lar::;h-dwellcrs; 20, ffind-eaters: 30, Ash-feeders;
31, Poison-eaters; 32, Desert-livers; 33, Sp.uk-feetlers; 34, Tree-dwellers; 35, Road-
dwt:lleisi 36, Body-killers.
II
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98 THH UNIVERSE OP 1'1/E BUDDl!ISTS.
Thus have I heard. Buddha at one time was residing in the country
of Srilvasti, in the garden of J eta, the friend of the orph,ms. At this
time J\fugalan, having begun to acquire the six supernatural powers
(i,nllti), desiring above all things, from a motive of piety, to deliver
his father and mother, fo1thwith called into use his power of super-
natural sight, and looking throughout the world he beheld his unhappy
mother existing without food or drink in the world of Pretcts (hungry
ghosts), nothing but skin and bone. J\Iugalan, moved with filial pity,
immediately presented to her his alms-bowl filled with rice. His mother
then taking the bowl in her left hand, endmvoured with her right to
cmwcy the 1~ce to her mouth, but before it cRJDe near to her lips, lo !
the rice was converted into fiery ashes, so that she could not eat thereof.
At the sight of this J\Iugalan uttered a piteous cry, and wept many
te>ct'S as he bent his wiiy to the place where Buddhn was loco.ted.
Anived there, he explained ll'hat had happened, ,rn<l awaited Buddha's
instl'Uction. On this the llfaster opened his mouth, and said," The sin
which binds your mother to this unhappy fate is a very grievous one;
from it you can never by your own strength rescue her, no ! nor yet
all the powers of earth or heaven, men or divine beings : not all these
are equal to the task of deliverance. But by assembling the priests of
the t en quarters, through thei1 spiritual energy, deliverance may be
had. I will now recount to you the method of rescne from this and
all similar calamities." Then Buddha continued: "On the 15th day
of the seventh month, the priests of tho t en quarters being gathere.!
t ogether onght to present nn offering for the rescue of ancestors
during seven generations past, as well ns those of the present genera-
tion, every kind of choice food and drink, as well as sleeping materials
and beds. These should be offered up by the assembled priesthood as
though t he ancestors themselves wer e present, by which they shall
obtain deliverance from the pains, and be born at once in a con,lition
of happiness in hcnYen." An<l , moreover, the \Vorld-honoured One
L ~<'C my" Indian Cult of Avalokit~." .I. R. A. S., p. 1, n n1l plat t's ii. and iii., 1~94.
2 Tra n,;,la.ted by S. BEAL in Tl,e o,~ieuta1, Xovf'mbP1' Gth, 1875. A dramati1.td Yrrsion
is common in Chinil.-Cf. I.A!.! F1tc., mmuelfement cflJbrb cl Emofo,, J, J. :\L d<' GnooT.
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l!ARI1'I, Tl!E G./JNNIBAL SIJE-DET"IL. 99
Hariti, qneen of the hungry ghouls with the burning mouths, had
five hundrecl children, whom she fed on living children. The great
Buddha, ";\Iohugahiputra," coming to her dwelling, hid away Pingala,
the youngest and most beloved of her sons, in his begging-bowl, un-
known to the gods or demons. The mother, on her return, was drowned
in sorrow at the loss of her favourite son, and in her distress appealed
to the omniscient Mohugalaputra for aid t o recover him. 'rhe.Buddha
then showed her Pingala within his bowl, yet all the efforts of Hariti
and h er demons failed .to release him. So she besought Buddha for aid,
who replied, " You, with five hundred children, mercilessly devour the
children of men wl1c have only two or three, yet you grieve at the loss
of only one!" The Preta-queen declared that this one was the most
precious of all, and she vowed that were he released she nernr again
woulrl devour hnman children. The Bnddha, consenting, r estored h er
child, and gave her the three R efuges a nd the five Precepts, and (say
the La.mas) he promised that in future all Buddhist monks would give
her a handful of their daily food. 1
This practice is probably derived from thP. Hindi:-1 offering of
food and drink to the manes of departed relatives, the S 1addha
ceremonial.
Flying visits of mortals to Hades, ha\ing their parallels in
I The Japanese version of this legend and its pict01ial illustration are published
by Sir. A. \\'. Franks, F.H..S.1 in Jour. Soc. Antiq1tal"ies, Vol. liii., 1S92. Buddha furth lr
informe<l her that "You were the ninth daughter of King Chia-ye at the time of
Buddha. Kai,:;yapa, and performed mauy great and meritorious actious. But because
you did not kePp the precepts you received the form of a demon."
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100 .IIB'l'.11/'ll YSI C'S.
BrDOIIIST ) [ ETAPIJYSICS,
Buddha, being a I-find,,, accepted the Hindi1 t heory of the
uni1erse and its fantastic world-system, with the modificat ion s
abon, i11dicated, and he started also with the currt>nt notions of
metemp,ychosis and Jforma as part of his mental furniture.
According to the theory of metempsychosis, or more properly
palingenesis, which "\"\"as not unknown to the ancient H ellenic
and e1en Jewish literature, ancl wrstern fairy-tales,
u The Ronl that rii-ts with u ~, onr life's stnr
11:tth ha,l elsewhere its setting."-\\'onnswORTH.
Deat h merely alters t he form, hut does not break the cont inuit y of
the life, which proceeds from death t o re-birth, and fresh deaths
to fresh re-births in constant succession of changing states, dis-
solving and evolving until t he breaking up of the uni rnr,e after
a kalpo , or almost an et ernity of ages. How Buddha modified
t his doctrine will be r eferred to presently.
Kar11w ,1 or the ethieal doctrine of retribution, is accept Pd as
regards its general principle, p1en by such modern men of science
as Huxley.' It explains all t he act s and el'ents of on e's life a~
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I,AU.1/A ASD l'ALIXGESESIS. 101
certain spN:ific f)1)t'. e.9., o f tht> kidn('y-lwan s f'1 tl t o g-row into a plant haYi ng an the
cltaract(rs of l 'hm;eolus t-ulgaris, is its 'Karma.' It is t he ' last inh1..ritnr .tn<l tlw lil st
result of all the conditions that have effected a line of .1nccstry w hich go,..s bark for
many millitms o f y ears to the tim e wh1._'Tl life first appeared on rarth.' .\ s I'mf('ssor
Hhys Da.i<1::; aptly says, the snowdrop' is a snowdrop and not an oak, and just t hat
kind of a s nowdrop, because it is the outcome of the Karma of an endlrss series of
past E'xistt>nces.' "
l Buddha's births are usually numbered at 550, of which th e latter a11d more im-
portant are called "the Great Births.'' For list of (lifferf'nt forms of existf'ncr ascrilwd
to Buddha in his previous births see R11\"s DAn os' .lti ft1.l-a Taln. Cf. also CowEu.'s
edition of the J.itakas translat._:,d from the Plili, a.nd RALSToss Tait's from the
Tibet.."'ln.
2 u ~kt., (hiti ~ Tih., gro-bahi rig,." s Literally "the bent gOf'rs:
t LoJ..iM ck fo bonne Loi, p. 3i7.
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102 NE1'.Al'J!YSJCS.
worlds are shown in this relation in the picture, the highest being
heaven, and the lowest bell.
The six regions of re-birth are shown in the middle whorl.
1 Conf., I-1A.nn's ..Jfan. of Buddldsm, p. 37. The Lii.maist account is cm1tai11ed in the
"11111011-pai m<lsod," translated by Lot.sawn Hnndc-dpnl rtsegs from the work of the
(ndian ra1)clit Yasubandhu, etc.
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HF:GIONS 01" Rf.c/JJJ/1'/f. 103
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104 JIE'l'APJJ l"SJCS.
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BUDDHA'S 'J.'JJEORY OF 1'11E UNIVERSE. 105
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106 JJETAPlll'SIG::J.
sy stem of the twelve .Nidiinas go so far in one instance (Ai1guttara Xikaya, Tika
Nip5.ta, fol. !..:e of the Phayre ~IS.) as to directly replace in giving the t ext of the four
Ariya Saccas the second anc.l third of these by the tweh'c Xidilnas in direct ant.I reverse
onlcr rcscctively."- Vbi.ayt T exts, i., 75.
l C'OI.EDROOKE's J.l lis. E s~nys 2nd ed., ii., 453 seq.
2 B 1tdd!U1, et c., Eng. trans. by Dr. ,r. Ho<'y, p. 226. Recently l\lr. B. C. \Varren, of
Can).bri<lge, 1\fass. (Proc . ..-1 mericcm Vrientnl &ciety, Ap. 68, 1893, p. x.-xvii), has ad
vocatcd a looser meaning for the word paccayci, us ually t ranslated O cause," without,
howc'"er, getting rid of the more serious difficulties which best>t the interpretation of
the chain.
3 P tili D iet., p. 453.
r. 503 .
.1 These last four authors are quoted thrnugh ](ij p pJ,;i,;, i., 00-1.
a B uddhism, p. 01, where the fifty.two did sions arc enumerated.
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BUDDJ!.A'S SUBTLE OON GEPl'ION OF LIFE. 107
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1'1IE PIG1'0BJAL WHEEL OF' UJi'E. 109
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110 METAPHYSICS.
- -- - --- - - - -- --
In the pictorial diagram of human life, as conceived by
Buddhist philosophy, the causal nexus begins at the left-hand
side of the top partition. The twelve links round the rim follow
in the usual order and in evolutionary fashion as follows : -
SA~SKkJT.
I . Unconscious ,Yill Avidy,7, Sh'Lge 4!f \):tssing from Death to
n e-lnrt 1.
II. Conformations Smisl..nra Shaping of formless physical
and mental materials (in the
Gata).
III. Con sciomme8S ViJ1i(i11a Rise of Consciou8 Experience.
IV. Self-consciousness I Namn-rupa ltisc of Individnality-distinc-
tion between self and not-self.
V. Sense - snrfn.ces and '
Understamling I Cl1 cuMyaf (t1t(t Realizes possession of Sense
I
Snrinces and Understn.nrling
with reference to outs ide
world.
YI. Con tact I Spc,r~a Exercise of Sense. organs on
outer world.
VII. Feeling
VIJ!. Desire
Vedanii
T,isht,ci I :l \Jental and physical sensat ions.
Desire, as experience of pain or
delnsive pleasure.
IX. Indulgence Uplidi'i.na 1
Grasping g reed , as satisfying
Desire, inducing clinging to
,vorldly ,Vealt l, and desire of
heir to it.
X. FnlleL Life Bluwa, Life in fuller fol'm, as enrichecl
by satisfying desire of married
life and as means of ohtnining-
heir.
XI. Birth (of heir) J,Ui l\laturity by birth of heir (which
affords re-birth to another
spirit).
XII. Decay and Death. Jar'1mara11a Maturity lea,ls to Decnr nn<l to
Death.
I. Unconscious " . ill. Avidyii Pas:,ing from Death to He-birth.
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THE WHEEL OF LIFE. 111
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112 JlETAPHrS !O/$.
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UNCONSCIOUS lVILL. 113
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114 JJ!ETAPIIYSIGS.
1 /foddkifm. p. 90.
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RISE OP CONSCIOUSNESS, E1'0. 115
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116 MET.APHVSJOS.
are inttrprl'kll as A, U, 11 {or 0)1), t.he Creator, Preserver, and DPstroyC'r. These thl'Cl'
tirt'S which, according to the Buddhists, lie at the core of rc-birtl1, are Lust (T., 'dnd-
cags, cf. JAEscu., p. 281), Anger or Ill-will (T., z'e-sda.i1) 1 and Stupidity (T., gtl-mug or
p'rag-sdog, cf. JAESCH., 207; l\OPP., i., 33).
1 In this varticular Tibetan picture the sixth au<l seventh links han.' been trans-
pos<t.\.
2 The Li:1ht of .1l 11(a, p. 16[..
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UPADANA-JJHA VA-JA1'1. 117
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118 JlETAPHYSICS.
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TI!E TWEL VE-LI~\'KED OlTAIN. 119
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120 ,)JETAPJ/Is1us.
(or Becoming) was reached only with the severing of the last
fetter or physical "Death," and is the "going out" of every
particle of the elements of" becoming.'' 1
Amongst the many curious perversions of the latter Buddhism
of India was the belief that by mystical means, the Scitlvet or
personal entity may, short of death, and whilst yet retaining a
body, be liberated from the influence of Aviclyd, and thus form
the operation of the causal nexus, and so secure immortality.
Upagupta and many other noted Buddhist sages are believed to
be yet Jiving through this happy exemption.2
Buddha's metaphysics appears in the light afforded by the chain,
to borrow-like so many other worlcl principles professing to solve
the problem of existence-from the distinctions of psychology,
and to be based on Will. Schopenhauer indeed admits the affinity
of his theory with Buddhism. H e writes : " If I were to take the
results of my philosophy as the standard of truth I would be
obliged to concede to Buddhism the preeminence over the rest.
In any case it must be a sat isfaction to me to see my teaching in
such close agreement with a religion which the majority of men
upon the earth hold as their own." 3 Hartmann's absol ute or his
1 These arc the so-called Skandhas.
2 Although it is a cornmon belief a.mongst the Burmese that rpagupta still
survhes in t liis \\~ay, nncl, in consequence, is a.n object with t hem a lmost of
worship, the monks cannot point to any ancient scripture in s upport of this
popular belief.
::c The Jl'orld as JJ"ill and Idea, by A . Scaon:xlllUEH, Eng. trans. by Haldane and
Kemp, 1883, ii., p. 371. Schopenhauer indeed claims to have arrived at such agree-
ment independently of Buddha's t eaching. He ,vrites: "This agreement, however,
must be the more satisfactory to me because, in my phi1osophising, I ha.,c certainly
not been uuder its influen ce ; for up till 1818, when my work appeared, there were
very few exceedingly incomplet e and scanty accounts of lluddhism to hl' found in
Europ(', which were ahnost entirely limited to a few essays in the earlier Yolumes of
1 Asjatic Researches,' and w ere principally concerned with the Buddhjsm of the
llwmese" (loc. cit., 371). It is, howe,er, roba ble that Schopeoha.uer, suclJ. an omni-
vorous reader, and withal so egotistic, minimizes his indebtedness to Buddha. For
the \'"edii.nta. philosophy, t o which Schopc nha.uer admits his indcbte<lness, is very
deeply tinged by Buddhist beliefs, and Schopenhauer in his syst em generally
follO\YS the lines of Buddhism; and in his later writings he frequently uses Budtlliist
works t o illust rate his speculations . 'rJms: ""'e find the doctrine of metempsy-
chosis . . . . in its most subtle form, however, and coming neaiesl lo the truth
. . . . in Buddhism" (loc. cit., iii., 302). And illustrating his thrmc "of Drnial
of the Will t o Live," he refers (/oc. c-it., iii., 445) t o FAusnOLL's Dluwrnwpadam, and
Ro.1tNOUF's I ,itroduction, and (p. 303) SPENCE HARDY' s ..lfamml, OunY'S D 1t .1.Yirra11a
Jndhn (p. 308); Colebrooke, Sangcrmano, Transactions St. Pet crsburg Academy of
Science ; and frequently t o the Asiatic Researches.
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BUDDJJJS.1! AS A f'lllLOSOPJJY. 121
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122 METAPHYSICS.
LAMAIST l\fETAPIIYS!CS.
After Buddha's death his personality soon became invested with
supernatural attributes ; and as his church grew in power and wealth
his simple system underwent academic development, at the hands
of votaries now enjoying luxurious leisure, and who thickly over-
laid it with rules and subtle metaphysical refinements and specu-
lations.
Buddha ceases even to be the founder of Buddhism, aud is
made to appear as only one of a series of (four or seven) equally
perfect Buddhas who had " similar!y goue" before, aud hence
called Tathagata,2 and implying the necessity for another" com-
ing Buddha," who was called .Mai t1eyci, or " The Loving One."
1 "AH Sentient beings exist iu the essence (J;mbha) of the Tathfigata."-A ngulimaliya
Siitra (Kah-gyur; DO, xvi. f. 208, transl. by Rocx., B., p. 196).
2 This theory of multip]c Buddhas and the i11troduction of the name Tathiigata
seems to have Leen introduced by the Sautriintika School (', ~ASS,1 JJ., 314). This
doctrine is held bv the southern Uutldhists. Rul'.s D.:1.vrns (R., p. 179) writes : u It is
not so necessarily~implied in or closely conncctl?d with the most important parts of
his scbeme as to exclude the possibility of its having arisen after his death" (cf.
also DAVIDS, p. 13, Buddh ist B frth Sto1ies; SENART's La LCgemle d u B1Uldlw).
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THEISTIC DEVELOP,1IEXTS. 123
* " "
'' I bow my head to the ground and worship
l JJIluhr:anso, 20-21. 116 years after Xirva1.m, llEAL in I nd. .Antiq., p. 301. The Tibetan
gives the date 110 years and also (HocK1nLL, B., p. 182) 160, which is probably a mis-
take for the 116 of the Chinese.
2 BEAL, /oc. cit.
3 UOCKUJLL, B., 183) where is given a detailed translation of the features of the
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124 1l!E1'Al'll YSICS.
1 I'litimol:l:!t<.t, DICKSON, p. 5.
2 Though some.. hol<l this to l>e merely a chant for luck and not real prayC'r.
3 In the middle of the third century a.ftcr the Xirvarya (llEAL, loc. cit. ) arose the
realistic Sarv:'i.stivii.da as a branch of the Sthaviras, "those who say all ('Xists, the
past, future and the present," and arc called in consequence "they who say that
all ixists ," or Sarviisti"i7clina (ROCKUll.L, R .. lS-1) .
.. J-A.tStern, :l(on., p. 300, and Rll)'.S 0A\'1DS' Q1te$fions of Jlitincfo.
s 1'.Atst . ..l[on., p. 295.
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S0l'HIS1'I0 NIJ!ILISJI. 12u
- - -- - ---- - - - - - - - - - -- - -
anything either exists or did not exist. By a sophistic nihilism
he "dissolved every problem into thesis and antithesis and
denied both." There is nothing either existent or non-existent,
and the state of Being admits of no definition or formula.
The T'mjiici pcimmitci 1 on which Nagarjuna based his teaching
consist of mythical discourses attributed to Buddha and addressed
mostly to supernatural hearers on the Vulture Peak, etc. It
recognizes several grades of metaphysical Buddhas and numerous
divine Bodhisats, who must be worshipped and to whom prayers
should be addressed. And it consists of extravagant speculations
and metaphysical subtleties, with a profusion of abstract termin-
ology.
His chief apocalyptic treatises 2 are the Buddhavata9-saka,
Sarnadhiraja and .Hatnaku~a Sutras. The gist of the Avatali-
saka Sutra may be summarized 3 as "The one true essence
is like a bright mirror, which is the basis of all phenomena, the
basis itself is permanent and true, the phenomena are evanescent
and unreal; as the mirror, however, is capable of reflecting images,
so the trne essence embraces all J)henomena and all things exist
in and by it."
An essential theory of the Mahayana is the Voidness or Nothing-
ness of things, Siinycttci,4 evidently an enlargement of the last
term of the Triviclyci formula, Ancitmct. ~ilkya l\Iuni is said to
have declared that "no existing object has a nature,' whence it
follows that there is neither beginning nor end-that from time
immemorial all has been perfect quietude 6 and is entirely im-
mersed in Nirviii;ia." But Srmyata, or, as it is usually translated,
"nothingness" cannot be absolute nihilism for there are, as
J\fr. Hodgson tells us, "a Sfmyata and a .llfahii-Sunyata. We are
dead. Yon are a little Xothing; but I am a big Nothing. Also
there are eighteen degrees of Simyata.7 You are annihilated,
1 Pm.,jiui begins v.ith chaos. She produced a.11 the Tathii.gatas, and is the mother
of all Bodhisattvas Pratyeka-Buddhas and Disciples (Conf. COWELL and EGGELING's
Cata!, Skt. l\.1S., J.R.A.S., N.S. viii., 3).
2 For some details of these see Csoi.IA'~ An., p. 400.
3 BEAL1S Cate1ut, 126.
-1- Tih., Tong-pa iiid.
11 1\o-vo-iiid.
t1 Zod-manas 7.i-ba-" nothing has manifested itself in any form" (ScuL., 343).
1 HooosoN's ;;$...-Jf.~//S, etc., 59.
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126 NETAPJJYSIGS.
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PAN1'HEIS1'IO UNIVERSAL ESSENCE. 127
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128 111E'l'APIIYSIGS.
was Vasubandhu, who was less wildly speculative than many of his
predecessors and composed many commentaries.1 Previous to his
day, the nihilism of the J\fabayana bad become almost mystic in
its sophistry.
This intense mysticism of the J\lahiiyana led about the fifth
century to the importation into Buddhism of the pantheistic idea
of the soul (atman) and Yoga, or the ecstatic union of the in-
dividual with the Universal Spirit, a doctrine which had been
introduced into Hinduism about 150 B.c. by Patanjuli. This inno-
vation originated with Asmiga,2 a monk of Gandhara (Peshawar),
whose system is known as the Yogacarya, or "contemplative"
J\fahayana. Asanga is credited with having been inspired directly
by the celestial Bodhisat l\faitreya, the coming Buddha, and it
is believed that he was miraculously transferred to the Tushita
heavens and there received from Maitreya's hands the gospel~
called "The Five Books of l\1aitreya," the leading scripture of
this party.
His school, the Yogiicarya, and especially its later develop-
ment. (into which magic circles with rncinfras or spells were in-
troduced about 700 A.D.), was entitled "llfcintrciycinct" or "the
mctnfra-vehicle." And Yoga seems indeed to have influenced also
the Ceylonese and other forms of southern Buddhism, among
whom flying through the air and other supernatural powers (hclhi)
are obtainable by ecstatic meditation (though not expressedly
pantheistic), and the recitation of clhlint1;iis'; and the ten" iclclhis"
or miraculous supernatural powers, are indeed regarded as the
attribute of every perfected saint or Arhat.4 " Rabiits (Arhats)
flying" is a frequent expression iu the southern scriptures, and is
illustrated by numerous paintings in the early caves of Ajai;ita, in
central India.
It is with this essentially un-Buddhistic school of pantheistic
mysticism-which, with its charlatanism, contributed to the decline
of Buddhism iu India-that the Theosophists claim kinship. Its
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I'AN'l'llEJSTIC llIYS_'l'lCISJl .AND THEOSOPHr. 129
1 Vasiliev designates this stage as O 11/y.;;iU:ism ''; but sur('Jy the de\~eloped
:.\lahii.yiina, and Yogacarya. doctrines were a]ready mystic in a high degree ;
while the name T(infrik exprc,sses the kind of mysticism and also conveys a sense
of 8iva.ist idolatry, although the word II Tfudm.," according to its TihC'tan etymology
(1-gynd), li terally means "a treatis<'," it is restricted both in Buddhism and HindUism
to the necromantic book:=; on ~akta. mysticis m.
K
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130 ,If E1'Al'J-f YS1 CS.
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POLYTHEISTIC DEVELOPJIENTS. 131
1 Compar(' with the Pan.cha Rakslui., and sec chapter on pantheon, pp. 353 and 363.
K 2
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LAMAS SENDING PAPER-HORSES TO 'I'nAYELums.1
-
YI.
D
THE DOCTRINE AND ITS E'I'HICS.
1 After Hue.
2 Dlw.nrw, L; be-:;t ren dered, says RH YS DAVIDS (D1rdclli., p. 45), by " truth :, r r
right l'ousness, and no~. by" Law," which suggests cerl!monial observances a nd 0 ut-
ward rules, which it was precisely the object of Buddha's t eaching to do away w ith.
:i A rya Satyii,,i-i. T., 'p'ags-pa bdcn-;,a. ln.'i.
"' The ,vord for MtsEnY (:;;kt., ...i imt , T . ' zflg-pa) means "drops/' so-called been um it
ooi rs or <lrops (zng) from out t he difl'erent regions of the six iiyat ;;mas (or Sf'llH s ur-
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THE TRUTHS OF THE PATH. 133
faces) as drops water through holes {ROCKHILL' s Cd llnm:ar9a, 10). It seems to convey
the idea of tears as expressive of misery.
1 A1t9a.
2 "The Buddhist Creed," found so frequently on votive images, is:~
r e dlutr1nii. hetuprabhm,'ii
Ild1t?i te11/td11, tatk<igatO
lfgw.:i.idata fo,Jui u c<.J. yo nfrod/ia
E m"!l't'dd] malui1rmn1:iri cill.
[t has been translated Ly Rhys Davids ( Viu.. T e.xt.~., i., p. 146) as follo ws :-
Of a.II objects which proceed from a Cause
The Tathagata has explained the cause,
And he has explained their Cessationalso;
This is the doctrine of the great Samaua..
The Second Stanza, also found frequently oo Buddhist votive. images in India (see
BumwuFts Lotl(s, p. 523, and Cu::rnr~GlLUCs A rclt .Swv. R"'P Ind., i., pl. xxxiv" fig.
1, First. Stan.za), is according to its Tibetan form:-
&irtnp(l1x.,syii lamtim!i
1L1t1alasyopasctpmd<lm,
S w.citta11i paridamnu
E tad Ruddh.dnu?<l smuim,
Which bas been translated by Csoma thus : -
H X o vice is to be committed ;
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134 TIIE DOCTRINE AND ITS 11101/ALITY.
The first five (the panca-silci) are binding upon the laity; tbe
whole ten are binding onlyon the monks; but the layman 011 cer-
tain fast-days, in accordance with a pious vow, observes nlso one or
more of the next four (Nos. 6 to 9). The more nustere rules for
monastic discipline are indicated in the chapter on the monkhood.
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BUDDHA'S SEJ/,IIOXS. 135
Praise be to the Blessed One, the Holy One, the Author of all
'.L'ruth I
1. Thus I have heard. On a certain clay dwelt the Blessed One' at
Srin,sta, at the Jetavana monastery, in the Garden of Anathnpindaka.
And when the night was far aclvancecl, a certnin radiant f'elestinl
being, illuminnting the whole of Jetavana, npproached the Blessed One
an,1 saluted him, and stood aside, and standing aside a<ldrei;sed him
with this rnrse : -
Many go,ls and men yearning after good h,we held divers things to
be blessings; say thou what is the greatest blessing?
1. To serve wise men and not serve fools, to give honour to whom
honour is due, this is the greatest blessing.
2. To rlwell in a pleasant land, to have done good deeds in a former
existence, to have a soul filled with right desires, this is the greatest
blessing.
3. Much knowledge and much science, the discipline of a well-
trained mind, and a word well spoken, this is the greatest blessing.
4. To succour father and mother, to cherish wife and child, to follow
a peaceful calling, this is the greatest blessing.
5. To give alms, to live religiously, to give help to relatives, to do
blameless deeds, this is the greatest blessing.
6. To ce~rn and abstain from sin, to eschew strong drink, to be
diligent in good deeds, this is the greatest blessing.
7. Reverence and lowliness and contentment and gratitude, to receive
religious teaching at due seasons, this is the greatest blessing.
8. To bo long-suffering and meek, to associate with the priests of
Buddha, to hold religious discourse at due seasons, this is the greatest
blessing.
9. Temperance and chastity, discernment of the four great truths,
the prosp~ct of Nirva,;ia, this is the greatest blessing.
10. The soul of one unshaken by the changes of this life, a soul
inaccessible to sorrow, passionless, secure, this is the greatest blessing.
11. Thoy that do these things are invincible on every side, on erery
side they wnlk in safety, yea, theirs is the greatest blessing.
Indeed, Buddha's teaching is not nearly so pessimistic as it is
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13G THE DOCTRINE AND I1'S lliORALITY.
l .Arhant (PcUi, Arnha, Rahan, Ra.hat) as its Tibetan equivalent, <lgra-bCom-pa, shows,
is derive<l from Ari, an enemy, aml /i,a11,1 to extirpate, i.e.," he whO has extirpated his
passions." It seems to have been applied in primitive Buddhism to those who com-
prehended the four Truths, and inclmling .Buddha himself, but lately it was restricted
to the perfected Buddhist saint (LAIDLAY's Fallian Ki, 94,; BuRN., i., 295; ii., 297;
li<.iPF., i., ,tOO j JAESCII., 88).
2 HARDY's Eastn . .,llon., Chap. X..'.:ii.
3 Only seven more births yet remain for him.
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A1UJA1'SHIP A ..YD BODH1SA1'SIJIP. 137
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138 THE DOCTRINE AND ITS jJJQRALITY,
13 For sta. gos of meditation sec IlIGAKDET's Leuen{l.~1 etc., 44G. Bodhidharma i n the fifth
century A.D. exalted medit..1..tion as the means of self-reformation.
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1','1RAMI1'AS-PARADISE OF AMIT.ABETA 139
to thirteen.
HODGS., s1tp ra cit. .a BEAL's Catena, 275.
~ For its description see BEAL's Catena, p. lli seq. ; ~lAx 1'10LLER's tmns. of S ukluimti
'tJyiU1,a, S.B.R., xlix.; and SARAT, J.A.S.B., 1891.
6 :&1Ax :it Cu.En, op. cit., supra ii., xxiii. .:\ valokita's nnme a1so occurs her<'.
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J[AGIGA/, POWERS-SIDD!lf. 141
acterized by neither
thought nor annihilation of thoughts, and consi~ting of sixfold
- - - - - - -- ~ - --
1 Scur1A.GT., 4142.
2 Compare the remark of Bea], "the end to which Plotiuus directed his thoughts was
to unite himself to the Great God; he attained it by the miiti1:e method of the Quietists."
-C,itical Did., art. Plotinus, quoted through IlEAL S Cntena, 150.
1
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14t TlfE DOCTRINE ANlJ 11'::3 Ji01lAL11'Y.
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SPEU,S-lllANTRAS AND DIIAJ.lAJylS. 143
1'-harc.." CmcLE.,, 1
L From Japan.
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144 Tl!B TIOCTJIINR .AND ITS JJORALJTY.
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)L\Uit:l'!l\{'U: OJ .'\\.\LOii.iT.\. {Jr,f,r,.,. p.14~.
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},
oJ
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NAG IC-CIRCLES. 145
Jlf., 252, etc., and I have seen diagrams of an apparently similar character ia Burmese
Buddhism. Compare also with the mechanical contrivance "the Octagon" (Tib.,
Dali-c'acl) ul'ied in the rite aG1ub-byed, to concentrate the thoughts and coerce the shc-
cltvils (.{>iikkini) who roofer miraculous powers described. &HtAu., p. 247. er. also
"Meditation-stone."
L
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HG 1'HR DOCTl/LVE A .VD J1'S Ji0HALI1'!~
l\1YSTH..: ATTITUD~S.
(Liimas of 1':stalJlished Church.)
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MYSTIC A1"1'ITUDES. 147
1 Conf. BonNOt'F, i., 522-i! ; VAStLIE\', 153,193. :i: gsa.ihffigags /pyi ,yyud
L 2
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148 'L'HF: DOCTRIKE A"XD JJ'S NORALITY.
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ii-Ill
PRAYER- WHEELS A.YD OJf.Jl.A]'/1 FOR.lll'T..A. 149
the Titanic blue; ni, the human yellow; pacl, the animal gl'een;
me, the "Tantalic" 1ecl; and A.
HitrJ.i, the hellish black. ._,
But the actual articulation
is not even needed. The mere
inspection of this formula is
equally effective, and so also is .
the 1:>assing of this inscri11tion (in Indian"
TnE OJI l!IA.)I Fomrnu
Rm1.ja" characters of about the
before the individual. And to seventh eentmy).
be effective it does not require to be actually visible, it is therefore
printed thousands and millions ' of times on long rihbons and
coiled into cylinders and inserted into the "prayer-wheels " so-
called, which are revolved everywhere in Tibet, in the hand (see
pages 45, 218, etc.), and as great harrels turned by hand or water
or wind,' and also printed on stones and on cloth-flags which flutter
from every house, so as to ensure the cessation of metempsychosis
by re-birth in the western paradise.
The origin of this formula is obscure. The earliest date for it
yet found is the thirteenth century A.D.3
What seems to be a more expanded rnrsion of this spell is
known to a few Lamas and is met with in Japanese Buddhism,
namely," OJI! Amogha Vci iroccmn McihrimmlrnJllAl:,'1 PAD,l[A
J vala,.-pmva1thtciyci H U,Jl ! " Ent this is addressed to the first
of the Dhyani Buddhas, namely, Vairocana, to whom also the
Japanese lolantrayiina sect ascribe their esoteric doctrine, but the
ordinary Lamaist formula is unknown in Japan, where its place
is taken by "Ncimo 0-mi-to Fo," or "Hail to Amitiibha, the
Buddha of Boundless Light."
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150 1'1IE DOC1'RJXE A.VD 11'S Jl!Ol/AL11'Y.
I As uote<l by Hodg:5011.
!! The characteristic BOn-pa mantra i:s howL'nr : ., ).f:1.-tri-mu-tri 5;,1- la diu: er.
J AESCII. , /),, 408; DEsnomx~, 2i'2.
:l nlo-rjc-'jigs-bycd. "' p'y:tg-na rdo-rjl". .:i rta-mg-rin.
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SPElLS FOR ROSARIF:S-VAJil.AYAN.,t. 151
SPECL\L KIXDS OF
SAlt:E OF DEITY. TUE S PELL,
ROSARY USED.
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152 1'/fE DO G1'RINE AND !1'S lilORALI'l'l~
l Sidd/u', which seems (according to 8ir ) lox. \\'tLLJ.uts, Budd., 536), to cotT<'Spond to
the stagi b1~low Arhatship. Eighty Si<ltlhas (saints) arc so11wtimcs mcntionNl. And
amongst thC'ir supnnatnral Irdhi 1~1\n'rs they obtain '' the Rainhow Body " ('jah-
lus), which ,~,rnishcs like thf' rainbow, ka\"lng no tra.cf' behind.
2 er. JAESCII., /J., 112.
3 Tlw directinas for thC'SC cults arC' found chirf1y in the SiiM11a "rcwlntions" or
tern< books.
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COEJWJNG 1'/JE 1'UTELARY-FlENDS. 153
1 This process, called Jha-sgrub-pa, implies (says JaE8CllKE1 IJ., 52) n o t so much the
making a deity propititious to man (CsoM..t,.'s definition in his D iet.) as rendering a god
subject to human power, forcing him to perform the wiH of man. This cocrc10n of
t he god is affected by saints continuing their profound meditation (sgom-pa) for months
and years unt il the deity, final1y, overcome, stands before t hem visible and tang ible;
nay, until they have been personally united w ith anc.l, as it were, incorporated into
t he invoked a.nd subjected god. The mt-thod of effecting this coercion, of obliging
a god to make his appraraucc1 is also called sgrub-t.lbs.
2 Rf::-.11.;sAT, .. Is. ..lliscell.
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154 TllE DOC1'RINE AND ITS JJORALITJ'.
are honest folk and attentive to your duty, he will be none the less
ready to attend to you ; but if you transgress the la"IT, if you
commit violence, or trespass on the rights of others, it \\ould be
useless for yon to try a thousand way8 of flattering him; you will
always be subject to bis displeasnrP."
Thus bad these various influences warpecl the Buddhist doctrine
in India, ere it reached Tibet, and there the deep-rooted demon-
worship made Lamaism what it is: a priestly mixture of Shamanist
cults and poly-demonist snperstitions, overlaid by quasi-Budclhist
symbolism, reliewd by uniYersal charity and other truly BuddhiRt
principles, and touched here and t here by the brighter lights of
the teaching of Buddha.
But notwithstanding its glaring defects, Lamaism has exerted a
considerable civilizing inflnence o,er the Tibetans. The people
are profoundly affected by its benign ethics, and its maxim," as a
man sows he shall reap," has undoubtedly enforced the personal
dnty of mastery over self in spite of the easier physical aids to
piety which are prnvalent.
Aud it is somewhat satisfactory to find that many of the
superior Lamas breathe much of the spirit of the original
system. They admit the essentially nn-Buddhist. nature of
much of the prevalent demonolatry, and the impropriety of its
being fostered by the church. They regard this unholy alliance
with the de,ils as a pandering to popular prejudice. Indeed,
there are many Lamas who, following the teaching of the
earlier Buddhism, are inclined to contemn sacerdotalirn1 al-
together, although forced by custom to take part in it.
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- -- -- -""'t
T ,{/.!
NoVICF.L.hLA UF.ADJ;sG ScmPTUHi;:::'.l.
n
Tim SUlUPTURES AND LITERATUHK
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156 'l.'J!E SCRIPTU1l8S AND Ll1'EHATURE.
are usu a1ly wrapped in cloth, and when their names are mentioned an honorific is
atllleLl equiva.lcnt t o reverend or illustrious. Upon some occasions they arf' placed
upon a. kind of rude altar rwa.1 the roadside, as I have seen the images of saints in
l{omnn Catholic countries, that t hose wlio pass by may put mont.>y upon it in order to
obtain rntrit" (HARDY's Et.tst .1.llon., 192). Compare a1 so wit h Hindus paying r espect to
their ..,'i(ufm$with garlands and perfumes a11<l grains of rice,and the Sikhs t o th('irGra11th.
2 The words were at first transmitted down ura1ly; their r ecital (bhiina = to sp~ak)
is one of the duties of a monk even now. The southern (Piili) scriptures arc stated
to have been first rcduceU to writing in Ceylon in 88-76 n.c., in the reign of King
Vartag;ima.ni (Tu uxoun. 1 ..Jlaluitmiso, 207), and the northcm by king .Kanis hka in
t he second half of the first century A.D. But as writiitgwas certa inly in use in A~oka's
day-250 u.c.-it is probable tha.t some scriptures wPre co111mittetl to wrihng at an
earlier pr rio<l than here assignc<l to the comp1etc collect . Cf. OtDEXDEHG, l'iuuya T 1i1,
.xxxviii.
3 The verbal accuracy of these transfations ha s been t estified by )Jax )Jiillcr, Rhys
Da.Yids, ('owl'll, Foucaux, Fler, VasiliC'v, Hockhill, etc.
4 Intli;-in, Kaishmiri a nd ~ C'palcse srripturcs. A frw of tlw Tibetan translations w1.:n
ma<le from thc l'Uli, e.g. , voJ. 30 of Sutras ( l{oc1rn11.t 's Udt'(111atwya, x). Some Ytry old
Indian i\lSS. sti11 exist in Tibet . His Excellency :;had.-sgra Shab-pt.>, one of the Tilatan
gonrnors (bKah-blon) of Lhasa, while nt Dal'jiling aLout a year ago, 011 JXJlitical
business, infol'med me that many aucient Buddhist ma nuscripts, which hatl hcen
brought from. Imlia by medheval .lndian and Tibetan monks, are isti11 prPSC'l'vPd iu
Tibet, especially at the old monastcric::S of S:im-yas, Sakya , Nar-thiing a nd Phiiu-tsho-
ling. These 1nanuscripts, how ever, Uf'ing worshipp('d as preciou s rdics, aud writte n
in a cha ractrr more or less unknown to t he Lii.mas 1 art k<'pt scaled up awl rardy
seen by the Lii.mas themselves.
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THE TJOO/\.S-7'!-IR CASON. 157
A.D.; and a Yery few small volume~, those first translated into
Tibetan, date to the epoch of Thon-mi Sambhota, about 645 A.D.
None of these Tibetan translations, however, seem to have been
printed until comparatively recent times, though the exact date
of the introduction of printing into Tibet is as yet unknown.
The Tibetan so-called "books" are, strictly speaking, only xylo-
grciphs, being printed from rudely carver! wooden blocks. )lov-
able type is unknown, nnd a large proportion of the books are still
written in manuscript. The great canon, the Kah-gyur, was, it
seems, only printed for the first time, at least in its collected
form, about two hundred years ago.
The paper, which is remarkably tough, is made from the inner
bark of a shrub,1 and comes mostly from Nepal and other parts of
the sub-Himalayas, and the Chinese border-lauds. The smaller
abstracts from the scriptures, used by the more wealthy devotees,
are sometimes written on ornate cardboard, consisting of several
sheets of pnper pasted together, and Yarnished over with a black
pigment, upon which the letters are written in silver or gold;
and occasionally they are illuminated like missals.
Books now abound in Tibet, and nearly all are religious. The
literature, however, is for t be most part a dreary wilderness of
words and antiquated rubbish, but the Lamas conceitedly be-
lieve that all knowledge is locked up in their musty classics, out-
side which nothing is worthy of serious notice.
The Lamaist scriptures consist of two great collections, the
canon and the commentaries, commonly called the "Kang-gyur,
or properly theJCah-gyur,2 and Tiiil-gyur." 3
The great code, the Kah-gyur, or "The Translated Command-
ment," is so called on account of its text having been translated
from the ancient Indian language,' and in a few ca~es from the
Chinese. The translators were learned Indian and Kas1Imri Pan-
dits and a few Chinese monks, assisted by Tibetan scholars.'
The code extends to one hundred or one hundred and eight
volumes of about one thousand pages each, comprising oue thou~
1 The Dt.tplrn.e Gan11nbina. See IIonosoN in J.A.S.B., 1832, i., p. 8, for an account of
its manufacture.
2 bkah-'gyur.
3 bstafl-'gyur.
4 rgya-gar-skad, or" Indian language," and usually employed as synonymous with
"Sanskrit.''
5 Lo-tsa-wn.
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158 1'/IE 8Cl/ll'1'URES AKD Ll:l.'EJU1'UllE.
1 sN'ar-tai1. 2 sDe-dgr.
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'l'HE CA1\'0N. 159
1 M. Leon Fcer published in 1881 a.. translation of Csoma's A 1wly$is uude-r the
tit.le Analyse <lu flanilJ'our et d11. Tu.1ulJour in the second volum(' of tlt( "A.uuales du
loJusee Guimett and appcn<led a vocabulary giving all the names which occur in
Csoma.'8 A11.,a f!pi1, with an Index and Table Alplu.1..berigue de Oiivrages du~ Handjour.
Aud he gave further extracts in Vol. v. of the same serial.
2 Another classification of the canonical scriptures, especia lly amongst the Nepalese,
is given by Hoousox (L an!J. 13, 49) as " 'fhe nine scriptures (Dharmas)," namely:
1. Prajiia p.iramita. 2. G-andha-vyuha. 3. Da~-bhiimli?vara. 4. Sam5.dhi-r3:ja. 3.
Lallkftvatara. 6. Saddharma Pur,u.larika. 7. Tathagatha guhyaka (containing the
secret Tantrik <loctrines). 8. LaEta Vista.ra.. 9. Suvarna-prabhasa.
a sde-snod gsum. 4 Sye.va.r-'K'or. :s 'Kundgah-wo.
tt At the first great council when Buddha's word was collated
7 Cf. also BEI\L's Rourn,Jdic Leyeud , 2.U-254, Gy,t T1;..:her R olp eh. 2U.
1
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160 1'!IE SCR!1'1'Ul/ES AND LITERATURE.
1 The Life of ilie B uddha 1 etc. .Also in part, but not directly for the Dulva, by
Schiefocr in his Tibetisilte J...iebenbe~crieb?l'ng Sakra, fo1pl. , St. Prtf'rsburg, 1849.
2 Cf. translation from the Tibetan by RoCKHll,L, and from the Pali by RHYS DAYIDS
and 0LDENnE1t0, Vinaya Texts.
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1'11E CA.YON. 161
1 They are alleged to Lave been delivered in sixV?en assemblies at the following
sites: Gridhrakllta, $rtiva~ti, Vcryuvana., and the abode of the Paranirmita-vasa-
vartins. cf. BuN. XAKJIO's J llp. B udd . Sect.,, p. xvii.
2 This probably corresponds to the )lahiprajiia p.iramita hridaya Si1tra, translated
by llEAL (Catena, 282), and perhaps the original of the more exvandcd treatises.
3 It has been trans lated from the Sanskrit by CO\\'ELL, ., .Jfalu7.yd11a Texts , ii., xii.
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1G2 TllE SCRlP1'CJ/ES .AXD U1'.F:R. 11'l'llE.
1 This twehe-fo]d diYisi011 (ysmi. rab yan-lny bc'u.gilis) I here extract from till'
\Tyutpatti in the T<li1-gyur: ]. S11t,w1 (m(lo-sdt'l1i-sde) dh,courses. 2. geyam (dbyails
kyis b;-fiad), mix!'Cl pro.sc aml ,crsc. 3. Vyakal'miml (lui1. <lu-bstan), exposition. 4.
r:1utut ('f shigs-su-bc'ad), ,cr3e. 5 . Udd,1an (C'ed-du-hrjod). 6. S idiimnt (glill-g.,.hi).
7. A,mld,urn (rtogs-pa-hrjoll). 8. lfiffifluh(rn (dc-lta bw byuil). 9. .!titak1t (skyP:;;-pa-
rab:;). 10. Vitip1d!1n,i (shin-tn-rgyas), vt-ry txpamlccl. 11 . .. l tbloitdl1<timnl(t/1 ( rmad-
du Oyuil), myst~ricB. 12. C 1}(.ulebali (gtun-ln-dbnb). This <lh-ision, snys Brn!\Ot'F
(l,itrvrl., JJ. 45-60), writing of N('pn!P~e Hucldhism. is made. up of th( oldt.'r nine all!l<lS
m entiorwd by Buddhagosha, A.O. 450, to which " er< adde<l nt a later peri<Xl ~id,rnn,
Avad,rna, and l'acksa. Con f. also CmLD~ms' JJ/ct., Bunsotrrs Lotus, 355, 35t.i;
H,\RfJY3 J/u,, . ; HonG~ox:-. /.;.~.~., 15; Huy~ D.\,ms' fl11dd., 21.J.
~ Also summ.irisf'd by ('.:o;iu. (. l ,wl., 413) and , Asn., ])., ~,,i, 176 i FEEn's Intro., p. i2.
Also ah:.trnt'tcd h, RorKHIU.. B., ii.; aml in part from the Rauskrit by Raj. ).litra.
i Dam-pahi eh'~::. padma dknr-po.
4 Yul. xxi., ,"'-f,'/'l'd Bol!ks riftl,e 1~e1st.
"' ('h'Nl-Llu brjnLl pai ts'mns; S<'<' nlso Cso:-.u\, .t,,., p. -t.77. Its commentary by Praj-
Itavarm.in (a nnti,~(' of lkng:ll wh() lin d in Kaslm,ir in tlw 11inth <'Cnt11ry-'l'lira1u;t/,a,
p. 2(}4, HocKmLJ., xii.) is in ,01. lxxi. of T{,11.J!Jl!r.
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1'HE C'.LYOX. IG3
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lGl THE Sl'l/[PTUJ/ES A.YD LITEJ/ATUl/E.
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C'OJ!JlEN1'AR!E8 .A!W r-EHX"WCLA!I. 165
The indigenous works composed in Tibet are for the most part
devoted to sacred subjects. The secular books exist, as a rule,
in manuscript, as the printing is in the hands of the rnon ks.3
The sacred books may be di,ided into (ci) apocryphal and
( b) authentic or quasi-authentic.
The apocryphal works are the most numerous and most popular.
Chief amongst these are the fictitious " revelation s " or Teinui
books, already referred to in describing the part which they played
in the origin of the sects of Lamaism. These Teimci books may
be recognized by their style of caligraphy. For instead of the
opening sentences and chapters commencing with the hook-like
symbol for ()in, duplicated or triplicated, as on the cover of this
book, and the punctuation periods being vertical lines, as in
ordinary orthodox books, the Tei'11ui books commence with the
ordinary anusvcirn (A~r), or a vertical stroke enshrined in a
trefoil-like curve, and their periods are marked by two small
circles one over the other, like the Devanagari visaiga, but with
a curved line with its concavity upwards, intervening. The:;e
"rernlations," it will be remembered, pretend to be the composi-
tion of St. Padma, the founder of Lamaism.'
1 The Sanskrit text of which has been published by )laiyan eff ; and much of it is
abstracted in the B uddhi stisclie Trigfolle, printed by Schidner, St. Pet crsburg, 1859.
'.? The 2nd vo1. of the Annales d it .JI11sie Ouimet contains some additional notes on
thf' Tii.ti-gyur by .M. LCon Feer.
3 Most of the printing-monastic establishments issue lists of the books which they
sell.
4 Amongst the better known are : The Golden Rosary of Displayed Letters (T'ug-
yig gser-'p'reii) , found by Sang-gyas gling-pa; The Displayed Lotus Orders (Padma
bk.h-t'an), found by 0 -rgyan gling-pa; K5.-t'ang Zang-gling ma ; The Lamp En-
lightener of Prophecy (Lung-brtan gsal-bai sgron-mc). Also of this natur<' are :
The Directions for the Departed Soul to find its way to bliss (Pacl'1a~to's..i;grol).
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lGG 1'1IE SCl!Jl'l'UHb'?i .lXD L11'F:ZU'l'URE.
-------- - -- -------- -
To this rernlation class belong also the fictitious works attri-
bntecl to King Srmi Tsan Gampo. 1
Of the other most common apocryphal works found in Sikhim
are the }hi-yik, or" Story of the Sacred Sites of Sikhim," and Lha-
tsnn's inspired manual of worship for the great mountain god
KaiLch'en-dsii-iia (English, K i nchi11jmigll). Each monastery po,-
:;esses in manusuript a more or less legendary account of its own
history (deb-t'er ), although this is kept out of sight. In the
Lepcha monasteries and in the possession of a few L epcha hymen
are found the following, mostly translations from the Tibetan:
( l ) Tii.shi Sn/1, a fabulous history of St. Padma-sambhava; (~) 0-..wu
Ch'o lfoh; (3) S,il,;un de-lok, the narratil'e of a visit to Hades by
a resuscitated man named Siikun; 2 ( 4) Ek-closhi nirm-loin-forms
of worship.
The large work on the Xaga demigods-the Lu-'bum <lkar-po-
is regarded as a heterodox J3on-po hook. 3
As authentic works may be instanced, the religious chronologies
(Ch'os-'byui1) and records (Deb-t'er) by Hu-ton, and Padma-kar-
po; the histories (Sm\-'bum) of Zhva-lu Lo-tsa, and Taranatha's
well-known history of Buddhism in India, and a useful cyclo-
pedia by an Amrlo Liima entitled T'nb-clhan bstan-piihi :5l"iurn;
and as quasi-authentie the fifth Grall(! Lama's "royal verligrPe.''"
All begin with pious dedicatory sentences and usually end with
the Buddhist wish that the writer may acquire merit t hrough
his literary work.
Hut most of the autobiographies so-calletl (rNam-t'ar) and re-
corfls (Yig-tsai1 or cleb-t'er) are legendary, especially of the earlier
Lamas and Indian monks are transparently fictitious, not only on
account of their prophetic tone, though always "discovered" after
the oucurrence of the events prophesied, but their almost total
absence of any per,onal or historic details. Some of the later ones
1 (1) :Mani UKiih-bum (alrrady referred to), the legendary history of Avalokita ,uni
a ma;,.e of silly fables. (2) l:falch'cm or Sroii Tsa n Oampo's llouo-uraUc lrill or
Testament, and (3) an t)xoteric volume l'ntitled "The 8Paled Comma1Hls," Uk:irgga-
ma, which is kept carefully secreted in some of the larger mnnasterie:5. (t belongs to
t lw silly rsot1ric class of books cal!Pd Sa,i-il<th.
2 ('f. also tlu. play of Xtuisp., The llrilliant Light, Chap. xx.
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1NDJUE1"0l'S BOOKS. 167
I The Oc-lug-pa monk's manual is '' The Bhikslm's 'l'imely 1Iemoranda (dlie -slul1-
gi-du-dra.n). and his otlH'r spPcial books art' tlw two Yolurn es hy Tsoil Kapa f'Dtitled :
T!te Gl'culual P af/i, (Lmn 1iin c'm l}o), a doC'trinal comm.cntary based o n Ati$a.'s \rrs ion
of the Bodi l'atlat P radip, aud 1'/i.e (h adual P utk of Vi1jradl1(tm (iDor-c'a1l. Lam-
rim ), a highly Tfmtrik book. (Cf. Cso:MA, f.'r., 197.) Fo r B u<lhi-1u1rr (llodhi-pa tha), see
Scul\tlDT'~ .')'sammy Ssetsen.
2~Lu-b'um.
3 Op. cit. , p. 88.
"'HocK., B. , p. 288, s uggests this may be rGyus-yi-dpc.
s Amongst indigenous geographical works is '' A Geography of the World., ( Dsam-liit
gye-she). Tlw re ferences to countries outside Tibf>t arc n1ainly confined to India, and are
ev('n then ,cry inexact. lts most useful section is that descripti,c of Tibet, traHslatrtl
by SA1uT 1 J .. I.S.B., 1887, pp. 1 et seq . See also Wt i'-ftlumy tlrn ,,;/ii, al.ii,tract l'd by
Kla11roth from the Chinese. Cf. also CS<nrA ~ ('nunwratiou of Tih<'tan worh, .J. I.S.IJ. ,
vii., 147; ix., 905.
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168 1'//E SGRIPTCJ/8S AX!) lll'ERATCJ/8.
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nn.
Tlrn L.lMAIST ORDER AND P RIESTHOOD.
11 \\~ithont the Lfima. in front ,
G01l is not. (a.pproachable). "-Tibetan P rvttrb.
mnJ
l
!s in primitive Buddhism, the mona8tic order or con-
gregation of the Yirtuous Ones 2 forms the t.hird
member of the Trinity, "The Three most Precious
- Ones" of Lamaism. But owing t o the rampant
sacerdotalism of Tibet, the order is in a much high er posit ion
there than it eve1 attained in Indian :\lahilyiina Buddhism, accord-
ing to the current Tibetan saying abo,e cited.
The order is composed of Bodhisats both human and celestial.
The latter occupy, of course, the highest rank, while the so-called
incarnate Lamas,3 who are believed to be incarnated reflexes from
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170 l'fll{ OH lJJ:;J/ OF lA.11.AS.
~ 11ii-1tll.rJJ"Kt.
r, 1lf:1-bsiie1l. This title is a lso applied to a nnvicC", probatiou('r, or cnmlidate. Cf.
}\OPP., ii.. ~;j2; ~CHL:W ., IG2 : JAE~CIIR . , I>., 85.
7 111t.i'11 11 -spy(/d,
~ g"f.1ieu-g1utS.
9 Cnnf. .tlso Pandit, ,\. K. In i-:-ikhim it is thl' second son; and also in Ladii k (\Lrnx,
to1. a.}.
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CrllADES OP JJOXKS. 171
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172 TflE ORDER OP LAMAS.
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C'URRICULCJJ. 173
THE CURRICt.;LU)l,
In sketching the details of the curriculum of the Liima, I give
the outlines of the course followed in the greatest of the monastic
colleges of the established church of Tibet-the Ge-lug-pa-as
related to me by Liima-graduates of these institution;, namely,
of De-pung, Sera, Giih-ldan, and Tashi-lhunpo, as these set the
high standard which other monasteries of all sects try to follow,
and marke<l departures from this standard are indicated in a
subsequent note.
The child who is the Lama-elect (btsan-ch'm'l) stays at home
till about his eighth year (from six to twelve), wearing the red or
yellow cap when he is sent to a monastery, and educated as in a
sort of boarding-school or resident college, passing through the
stages of pupil-probationer (~lii-pa), novice (ge-ts'ul), to fully-
ordained monk (ge-lon), and, it may be, taking one or other of
the degrees in divinity, or a special qualification in some particular
academic department.
As, however, the applicants for admission into these monastic
colleges have usually passed the elementary stage and have already
reached, or nearly reached, the stage of noviciate at some smaller
monastery, I preface the account of the course in great mon-
astic colleges by tlie preliminary stage as seen at the leading
monastery in Sikhim, the Pemiongchi, which is modelled on that
of the great ~in-ma monastery of }lindolling.
Preliminaiy Exmninati.on-Physical.-\\.hen the boy-candi-
1 Those K'an-pos who have gone through t.he Tantra or rgyud-pa course have a
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174 TUE ORDER OF LA.11AS.
1 At P,miongchi only tho-;c randida.tC's who arP of rclatinJy pure, Tih,tan d l'~C'l'nt
by the father's side arP ordinarily ad111itlf'd.
~ In ~ikhlm Lldinite fee,; <ll'{' payahlP at tlw diff0rent cPrPm011iPs for admission to
tlH' ordn, as <letaiJPd in my Lli1nais111 iii Sil.:l1i111, amounting to about 150 Rs. , jn thf'
case of th"' higlwst m1mast,,ry-Pemion~d1i. In Bhotan it is statC'<l ( PEl\lBJ::RTo~s
r.,,p1rt, p. US; 'l'l'RNEn':;; f,'111bas.,11, 170) that tht fl'p is 100 BhntanrHe l'Upt:'<'S.
::1 This, of cunrsf', would not he offPrrd in a (~e-lng-pa rnnna:st<ry.
4 <lgf'-rgan, ,,t "tlw Yirtu0118 F.lder." ~ ~t'P p . .:....Yiii
h Such s mall ma1111ali,; arl.., ahout ,ii::-ht m f<11 indws long hy two to thnf' inchts
broad. and n~ually han' the lt.1aYl':S stitclwd log-,tlwr.
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1'EX1'-JJOOlcS .AXD l8880SS. l'i5
Lhis holy booklet ernn as a school exe,ci,e cleanses from sin. )lo,t of
the morn1,teries possess their own blocks for printing this pamphlet.
Both the text and its translation are girnn by Schlagintwcit.'
,lJor gchod-A S,,tm from the book of franscendenta] wisdom.
P 'yogs-bc'ui p'yogs-dr11l, or desc1iption of the ten direc-
tions 6 pige~.
Namo Guru-" S:dntation to the C:nrn '' ;;
mU\:ul-,hnl-To ghe offedng::; G
gTorma-thicred cake ';;
bSai1s bsur-Jnccnse and hutter-incensP
ITo-mc'od-Ilice offol"ing 4
.l-{ig-rlsin snOn-'gro-The first er--8:ty of the sage 4
Drng-dmar snon-'gro-The primer of r ed fierce deitr 4
bl~a brgyed-" The eight commands '' or precept:-- .J
bDe g/egs kun 'dns-The collection of the Tathagata, 4
le~'es skn mc'og-The bPst foreknowledge ... 5
1-'l\a-g,hu\ bs'ag-gsal-The root-pillar of clcnr eonfes-
:-Eio1<1 4
The young probationer is abo in,rructPCl in certaiu golden
maxims of a moral kind, of ,vhich the following are exam1,les : -
/Jmldhist l'roierbs ; -
\\"h,,ternr is unpleasing to yonrself do not to another.
" ' hatc-,er happiness is in the world has all arisen from a wish for
the welfare of others. ,Vhatever misery the1e is has arisen from
i11dt1lging se1tishness.
There is no eye like the understanding, no blindness like ignora1we,
no enemy like sickuess, nothing so dreaded as death .
...\. king is honoured in his own do1-'ninions, bnt a talented man en~ry-
where.
"The fuur Precipices in Speec11.-If speech be too long, it is te-
dious; if too short, its meaning is not appreciated; if rnugh, it rnllles
the temper of the bearers; if soft, it is unsatisfying.
" Th e Requh-e,nenls q( Speech.-Speech should he Yigorous m it will
not interest; it must be bright or it will not enlighten; it must b,,
snitahly ended, otherwise its effect is lost.
"1'/, e r;,,.a/ities of Sz,eecli.-Speech must be bold as a lion, gentle an,I
soft as a ha,e, impressh-e as a serpent, pointed as an arrow, and e,enlY
balance,! as a clorje held by its middle (literal!) " waist").
"The Foiir R elations of Speecli.-The question should firsL ho stattd.
The arguments should be duly connected, the later with the earli,r.
E,sential points shonlrl be repeated. The meanings sbould be ill11.>-
trnte,I b.r examples.
1 Thl:"word for ,iu is ' 1:'.>COrpi(111," thu:; cn11n,i11!! tilt' itlt'a 1,f a vih, n nomou.;.;.C'law..
in~. nc-ricl thing. '
~ up. eit., pag1s J:2~ to l 42.
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176 THE 01/DEH OF LLVAS.
" The religions king 8roi1-'l'san Uampo has said (in the llla1.1i-kah-
' l,um) : "Speech should float freely forth like a bird into the sky, and
be clothed in charming dress like a goddess. At the outset the object
of the speech should be made clear like an unclomled sky. The speech
should proceed like the excavation of treasure. The arguments should
shoot forth nimbly like a deer chased by fresh hounds, without hesita-
tion or pause."
"Assemblies.-l'eople assemble for three purposes, namely, for, (a)
happiness, (b) sorrow, and (c) worldly gossip. The assemblies for happi-
ness are three,narnely,(l) for virtuous acts, (2) for worship in the temples,
and (3) for erecting houses and for feasts. The assemblies for virtuous
acts are four, viz., the gathering of the monks, the gathering of the laity
for worship, writing and copying holy books, and giving away wealth
in charity. There are six kinds of assemblies for worship, namely, the
gathering of the rich, the gathering in a separate place of the common
men, the gathering for thanksgiving of those who have escaped from
their enemy's grasp, traders returned safely and successfully, sick men
who have escaped from the devouring jaws of death, and youths on
gaining n victory. '
'' :Pl,e eight cwts of Lowbmn p ersons.-Using coarse language, im-
politeness, talking with pride, want of foresight, harsh manners, star-
ing, inunorul conduct, and stealing.
'/'he ten Fc,ults.- Unbelief in books, disrespect for teachers, 1ender-
ing one's self unpleasaut, covetous11ess, speaking too much , l'idicul-
ing another's 1nisf01tune, using abusive language, being angry with
old men or with women, borrowing what cannot be repaid, and
stealing.
lnvokht;/ " 1'he Blessing of Eloquence " (iiag-byin-rlabs). This is a
~fantrayana rite instituted by the "great saint" K'yun-po (Sk t.,
Garnda or Pun:i, or Brika. )'
"I go for refuge to the Three Holy Ones ! 111ay I attain perfection
and benefit the animal beings. The one who brought me to the light
is at the tip of my tongue and the white Orn made up of the words is
above the moon : the white .Ali (vowels) go by the right circle, the red
f{(lrli (consonants) go by the left and the blue Ktctn-sfii,i by the right."
I r epeat them secretly after deep contemplation:
" Orn! a, a, i, i, u, u, ri, 1i, Ii, Ii, e, ai, o, ou, angah ! swaha. ! (This
is to be repeated thrice.) Orn! Ka, Kha, Ga, Gha, Ra (and h ere follow
a ll the letters of the alphabet). (Three times). Orn! ye dhvrma
(here follows 'The Buddhist Creed' thrice.) Through the rays of t he
seed of the mantra-rosary and the power of the blessings of speech, I
summon the accomplishments of the seven precious ,_gyal-srid and
'rrhe eight glorious signs.'" By repeating the above one attn,ins :1.ccom-
plislnr,ent in speech.
During this training the boy's relatives call about once a month
l Cf. also t hc'' lfarlHJa Charm," figurt'd at p. 387.
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NOVJCJATE. 177
to enquire after his progress and health, and to pay the tutor his
fees for the lad's board and education.
After two or three years of such rudimentary teaching, when
the boy has committed to memory the necessary texts ( amounting
to about one hundred and twenty-five leaves), his tutor sends in
an application for his admiss10n as a novice.
The mode of admission to the noviciat eship in the great De-
pung monastery is as follows : -
THE NOVICIATE.
The tutor-Liima of the applicant for the noviciateship addresses
the head monk (,pyi-rgan) of his section for permission to admit
the. applicant, and at the same time offers a ceremonial scarf' and
the fee of ten rupees. Then, if the applicant be found free from
bodily defects and otherwise eligible, a written agreement is
made out in the presence of the head monk and sealed by the
thumb.
To get his name registered in the books of that particular school
of the monastery to which he is to be attached, the pupil and his
tutor go to the abbot'' or principal of that school and proffer their
request through the butler or cup-bearer,8 who conducts them to
the abbot, before whom they offer a scarf and a silver coin (preferably
an 1ndian rupee), and bowing t hrice before him, pray for admis-
sion.
Amongst the questions now put are: Does this boy come of
his free will? Is he a slave, debtor, or soldier? Does anyone
oppose his entry? Is he free from deformity, contagious disease,
or fit s ? Has be neglected the first three commandments ? Has
he committed theft, or thrown poison into water, or stones from a
hillside so as to destroy animal life, etc.? What is his family?
and what their occupation? and where their residence? On gi\ing
satisfactory replies, he is then required to recite by heart the texts
he has learned; and if approved, then the names of the pupil and
his tutor are written down and duly sealed by the t humbs, and a
scarf is thrown around their necks, and the boy, who has heen
dressed in princely finery, has his dress exchanged for the yellow
or red robe in imitation of ~akya nluni's rnnunciatiort of the
world; while, if he is rejected, he is ejected from the monastery,
a gsul.
N
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178 THE OJ/DER OF ,:_;j ,\I.AS,
and his tutor receives a few strokes from a cane, and is fined
sernrnl pounds of butter for the temple lamps.
Th e appro,ed puj)il and his tutor then proceed to the head
Liima (z'al-i10) of the great. cathedral (common to the colleges of
the university), and, offering a scarf and a rupee, repeat their
reqne,ts to him, and the names of the pupil and tu tor and his
sectional college or resi<lentiary clnb are register<'d, so that shonld
the pupil misconduct himself in the cath edral, his teachers, as well
as himself, shall be fined.
The neophyte is now a registered student (,Jri-pa,),1 a nd on
rnturning to hi,; club, he is, if rich, expected to entertain all the
residents oft he club to three cups of tea. If he has no relati,;es
to cook for him, he is supplied from the club stores; and any
allowance 2 he getR from his people is divided into three parts,
one-third being appropriated by his club for messing expemes.
Then he gets the following monkish robes and utensils, viz., a
~Tocl-'gag, h./a1n-t'ab~, gzan, zla.-ga.1n, z'wa-ser, sgro-lugR, a cup, a
bag for wheaten flour, and a rosary.
Until his formal initiation as an ascetic, "the going forth from
home" (p?ctviYijy,i-vratn), hy which he becomes a novice (Ge-ts'ul,
Skt ., ~ra.ma,.ia), the candidate is not allowed to join in the religious
services in the monastery. So he now addresses a reqnest to the
presiding Grand Lama 3 to become a n ovice, accompanying his
request with a scarf and as much money as he can offer.
The ceremony of initiation is generally similar to that of the
southern Buddhists.'
On the appointed day-usually on one of the fast days (Upo
salha), the candidate has hi s head shaven all but a small tuft on
the crown 5 ; and he is conducted by bis spiritual tutor (upaclhyaya)
before a chapter in the assembly hall, clad in the menclicant's
robes, on pntting on wltich he has muttered a formula to tbe
effect that lie \\ears them only for modesty and as a protection
1 gna-pa .
2 'gyLfl.
:l Ut l1\-lll<'n-K'ri-1in-po-c'h<', or sKya.hs-mgon-rin-poch't>.
4 C'f. _,1ai1avanso, i., l:?. Up<.t,~ ui1pml/i-ll<t111.11w1li.l.:a, translated by F. Spi('gcl, op. cit.
Rrn:s DA\'IDS, B., p. 159.
:. i\<ly frknd, i.\Ir. A. Yon l{o.:.thorn, i11forms me 1,hat thr. LU111as of eastern Tibf't
usually pa.')5 through nn ort.lt"al of init intion in which six marks at't" ~eal'C'd iu their
nown with An iron Lunp, :111t.l called Dip<t1!lkara., or "the burning lamp."
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L\'Il'Ll 1'IOK 17V
1 Extra tith~s are also bestowed. says Sarat, on tl1f' dc::,cendant,; of the old
nobility. 'fhw:., Xag-tslrnng families are give11 title' of f:lhab-dung; the sou,; of hlgh
officials and landowners J e-dul1; and the gentry and Shn.-ngo family Choi-je.
:! Tm1ka.,.
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180 1'l!E 01/Dl':R OF L.tl.il!AS.
Ratna: you must observe the five preceJ)ts or Pauch.a. Siksha, the fastings aml the
,,ows prescribed; nor speak or think evilly; nor touch any intoxicating liquors or
drugs i nor be proud of hcnrt jn consequence of your observance of your religious and
moral duties."
"Then the a.spira.nt pledges himself thrice to observe the whole of the above pre-
cepts; upon which the Guru tells him, ' 1f while you live you will keep t he above
rules, th('n wm I make you a Bandya.' He assents, when the num, having again
given the three Raksh(M above-mentioned to tile Ohela, delivers a cloth for the loins to
him to put on. Then the Guru brings the aspirant out into the court-yard, and having
seated him, touches his hair with rice and oil, and gives those articles to a barb~r.
The liuru next puts on the grountl a little pulse and desires a Chefo t o apply it to his
own feet. Then the Gurn gives the Cleta a. cloth of four fingers' breadth and one
cubit in length, woven with t hre;\ds of five colours, antl which is especially mauufnc..
turcd for this purpose, to bind round his head. rhen he causes the asiraut to per
form his ablutions, after ,vhich he makes z,lija to the hands of the barber in the name
of Yisvakarma, and then causes the barber to shave a1l the hair, save the forelock, off
t lir aspil'ants head. Then the paternal or maternal aunt of the aspirant takes the
,~esi;P.) of mixed metal above, noted and collects the hair into it. The aspirant is now
bathed again and his nails pared, when the above party puts the parings int.o the pot
with the hair. Another ablution of the aspirant fol1ows, after which the aspirant is
taken again within, and seated. Then th,~ (ruru causes him t.o Pat, and also sprinkles
upon him the Pancha Garbha, and says to him, 'Heretofore you have livt' d a housP-
holdcr, have you a real desire to abandon that state and assume the state of a monk?'
The aspfrant answers in the affi i-inativc, when the Guru, or maternal uncle, cuts off
with his own hand the aspirant's forelock. 'hen the Guru puts a tiara. :ldorned mth
the images of the five llonmus on his ow n head, and taking the l.xdas o r watr-r-
pot, sprinkles the aspirant with holy water, repeating prayers at the same tim e over
him.
"The neophyte is then again brought below, when four Ntiyakas or s uperiors of
proximate. Vih;i.ras aud the aspirant's Guru perform the Pancha Abhisheka, 1:.e., the
Guru takes water from the l.:al,:a and pours it into a conch; and then ringing n. bc-11
and ri'pcating prayers, sprinkles Uie water from the conch on the aspirant' s head;
whilst the four X.1yakas taking water from the other four waterpots named above,
:,;ever;il1y baptize th1.~ aspirant. The musicians present then strike up, when thP.
NAyakas and Guru invoke the following blessing ou the neophyte : 1 l\lay you be
happy as he who chvells in the hearts of a11, who is the universal Atman, the lord of
all, the lluddha calkd Ratnasambhava.' The aspirant is n ext led by the ~.i.yakas and
Guru nbovf' st.airs, and seated as bt:>fore. He is then made to perform p1ij6, to the
lfuru ,\Jandal and to sprinkle rice on the images of the deities. The finru ll<'Xt giv<'s
him the Chivara and .Kivasa and golden earrings, when the aspirant thrict~ say[-. to
the Guru,' 0 Guru, I, who am such an one, lrnve abandoned the state of a householder
for this wholf-' birth, and hav<' become a monk.' Upon which the aspirant's forme1
name is relinquished andanewonegivl'H him,suchas Ananda,Shari, Putra, Kii.~ynpa,
Dharma, Sri l\litra, Paramita Sagar. Then the Guru causes him to perform pUj<i to the
Tri Hatna, nftcr having giv(n him a golden tiarn, and l'l~peatr,d S1)mC pr,"l.y('rs OYer
him. Th<' (1uru thcn rr,pe:i.ts the fo11owing praises of thr Tri Hatna: ' I 5-,'llutc tl1nt
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l 1Yl1'lA'l'lOS 181
deed, all the monks, from the nm,jce to the more senior (par-pa),
and even the full monk (ge-loi1) retain the same title in the
chief monasteries of Tibet,- the term "Lama" being reserved to
the heads of the monastery.
The novice now undergoes a severe cou,se of instruction, during
which corporal punishment is still, as heretofore, freely inflicted.
The instruction is mainly in ritual and dogma, but crafts and
some arts, such as painting, are also taught to those showing
special aptitude. The spiritual adviser of the young monk is
called" the radical Lama," 1 and as he initiates the novice into the
Buddha who is the lord of the three worlds, whom gods and men alike worship, who
is apart from the world, long-suffcring1 profound as the ocean, the quintessence of all
good, the Dharma Raja and Muniudra, the d estroyer of d esire and affection, and vice
and darkness; who is void of avarice and Just, who is the icon of ";sdom. I ever in-
voke him, placing my hr-ad on his feet.
"' I salute that Dharma, who is the T'rajrn\ l'ii.ramitfi, pointing out the way of perfect
tranquillity to mortals, leading them into the paths of perfect wisdom; who, by the
testimony of all the sages, produced or created all things; who is the mother of .tll
Bodhisatwas and Sravakas. I salute that 8anglrn, who is Avalokitcs\.ara and Mai-
treya, a nd G:tgan Ganja, and Samanta Hhadra, and Vajra Pani, and )lanju Ghosha,
and SananiYarana Vishkambhin, and Ks hiti Garbha and Kha Uarbha.' The aspiran~
then says to the fi-uru, I ,vill devote my whole life to the Tri Ratna. nor ever desert
them.' Then the Guru gives him the Dasa. S'ikshci or ten precepts obsrrvcd by all tlw
Buddhas and Bbikslmkas, and commands his observance of them. 'fhey are ; I. Thou
shalt not destroy life. 2. 'fhou shalt not steal. 3. Thou s halt not follow strange
faiths. 4. Thou shalt not lie. 5. Thou shalt not touch intoxicating liquors or d rugs.
6. Thou s halt not be proud of heart. 7. Thou shal t a,oid music, dancing, and all such
idle toys. 8. Thou shalt not dress in fine clothes nor u se perfumes or orname,nts. 0.
Thou shalt sit and sleep in lowly places. 10. Thou sh,tlt not eat out of the prescribed
hours.
H The Guru then says, 'All these things the BuDDHAS asoidl'd. You are now become
a llhikshu and you must avoid them too;' which said, the Guru obliterates the Tri
Ratna Manda la. Next, the asvirnnt asks from t he Guru the Chivara and Xi,asa, t he
Pinda P.itra and Khikshari and Gandhar, c<1uipme uts of a nuoonA. a s hort staff sur-
m ounted by a Chaitya and a water-}Jot. Add thereto an umbrella and sandals to com-
plete it. Thf' aspirant proceeds to make a. Manda!,. and places in it five flowers and
five Drubakuml, and some Khil, and some rice ; and assuming the Utkutak Asa.n, and
joining his hands. he rC'peats the praises of the Tri Ratua above cited, and then again
requests his Guru to give him suits of thr Chivara and the like number of the X"iv-asa,
one for occasions of ceremony as attending the pa lace, another for w ea.riug at
meals, and the third for ordinary wear. He also r equests from his Guru the like
number of Gandhcir or drinking cups of Pinda PJ..tra, and of Khikshari. Oue entire
suit. of these the aspirant. then assumes, receiving them from the ha nds of tbc Guru,
who, previously to giving them, consecrates them by prayers. Tlw aspirant then
says, 1 S ow l hav e received the Pravrajya Vrata, I will rc1igiously observe the
8itla-Skandha a nd Sami dhi-Skandha. the Prajii.a-Skandha and the Vimukti-Skand-
ha.'"
1 rT&t m ti. bla-ma. This is not, as Schlagintweit s tates (op. dt., 139), in any wa.y
restricted to particular '' priests who originated a specific system of Buddhism."
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182 1'H8 OIW8H OP L-iJIAS.
1 An itka of thf' naturt nf thi:-- i:,; got fmm. the following- list or text book~ for tlu
first l'Xamination at P1.mi1111gchi, w hich romprise the wor~hip nrcrssary for thrP<'
"ma.gic-drd1~," viz.: Tlw .tinl i:,.; thC' magic-circle of dKon-eog .~pyi 'du::; Hig-d~in
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li:XA.ll!NATTONS FOR 01WINA1'I0N. 183
'dsa h ms'an 5.ing-poi c'os 'k'or (or .. Ra nquPt to t he , d 1ole assembly of the liods and
Dcmoni; ''). This book contains a bou t !;ixt.r pag<'s, a n<.l itt-i r ecitation tak es n early one
Whole day. It comprises t ho chapters : -
(l ) 'l\,;"<'-sgr11b or The obtaining of lon g lifo.
(2) Z'i-k'1'0-The 111i1d and ang ry deitiPs.
(3) ,iuru-dmg- Tlw fierce form of Pa.dma-sambhava.
( 4) St>i1-gdoilma- The lion-fact-'Cl d r moness.
(5) ('h'osskyoi:t 1\Iahakala YPs'es mgonpo.
(6) T'ai1-Jha (:\lt . Thang-Iha with i t,; s il'i t " Kiting '' is a n ortlw r n g uardian of
8 ikhim), mDsOd-hla, Lha-ch'en a nd s:\Ia n-bstiln - Locnl and moun ta in dt'ities.
(7) b~Kal1 bs'ags, t s'og s and Tas'i-:: ; m on-la m.
The seto,ul comprisl~s the m agic-circle of t lw collection of the Tathagathas a nd ' tlw
pow er ful g re:tt pity ing one" (.A.valokita)- b De-g:-;'Pgs-kiin 'dus-gar-dbail, T'ugs-l'jP
ch c>n-po, of a0011t 40 pag('i:;,
Then follo" t he m nt,ric circl,:1 of t h r fierce and dtmnnia<'al dcitit.s G uru-Uragdmar ,
K'rowo-rol wai gt or-:d og a nd Drag poi las Ciurui-gsoI-'dC>bs }('u-bdun-ma, K'a \fon d1'os
sp~od.
Thr books for thC> second examination, r<''luiring to be r ecited by h eart, ar c t he
foilowing:------;-
(1 ) The worship of "The lake-born T"ujm" (mTs'o-.~kyes-rdorje)-te., St. Padnm-
sambhaYa-and "the sage Guru w ho ha s obta.iiwd umlr n ;tanding" (Rig
'd s in r tog sgrub-guru).
(2) Th~ thret~ root s of sagn lom (Rig 'd sin rtsa-gi:mm )-
(a ) Rig 'clsin lhitmai-fas.
(h) Ts'e-sgrub k 'og dbug.i.
(c) gSang sgrub doi1yi siiii)JX).
(3) The d e('(ls of Dorje P'agmo (rDorjc p'ag-moi-las), the gr f?at happinC'ss of zrtg-
m(~d (zag-med bde-ch'en ), a nd the fou r cJasses of t h e fierce guardian:;- c'os
s ru1i drag-po sdc bzhi. The nanws of thPsP d emons are-on tlw Past, kLu-
bdud 1Iunpn nagpo; on the south, :::,:rinpo L a nka-mgrim-hchn ; on the west.
~lamo ::-i'a-z.:1, 'ra-gral nag-po; o n t h<> north, g~'<>npa sPn-g ri-tlmarJX).
(4) Thfl s ubjugation of tl1P host of d emons -The offering to the Dhy5..ni Htu.ldhas
bdud dpm'1 zi] non, Kun-hz.:1.i1, mc'od-sprin.
(5) T1w sacrificial CPrcrnony b skangbs hiigs, viz., Rig 'Ll s in bi!kang-lmhag~, Ph,lg-m a i
b.~kang bshags.
\6) Thc> prayer o f the glorious" Tiishi " -th,~ Lepeh a name for ra<lmn.,sa inbha va
- 'fii.shi smon-lam.
The abovC' hooks r each to a bout fifty-fixc png(s.
(7) Th<.' circlr> of the r ight commanders of the collrcted Bnddhas. bK3h-bgy,1el
bdc gsrgs 'cluspai dkyi].'khor k); Ja s a n(l Khrow o-rol wai gtor- zlog gyi
skori bknh brgyad. 'fhis has a bout for ty pn ges. [The na mes of t ht eigh t
comma nders, bKah-bgyatls, are-(1) ce-mch'ng, (2J Ya 1\-dag, (;3) gffin-rje,
(4) rT a-mgrin, (5) Phurpa, (6) :\lama , (7) '(Ind stOJ\ (8) Rig-'(biu.J
,rhe n the young monk recitt>s by heart a11 these books satisfact orily, and so }"X\:;&s
this examination, he is not snhject t o any furtl1r>r o rdeal of examination: this bring
the final on,.
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184 TIIE ORDER OF LAJlIA S.
1 Ch'os-k'rims-pa.
2 Conf. also JAESCHKE, D iet., p. 454, who is inclined to idC'ntify this "school " w ith
the Vai!:Jcshkas (or Atomists) Kcirr, i., G9l.
3 ,vithiu the court-ch'os-ra wlH're the disputations are held are Rcvrn gradC's
('dsin-ra.), namely: (1), A'/m-doy -dkar-dn,a,; (2), Tckedma .; (3), P'm-/yin; (4), mD.~;
(5), 'Duhe; (6), dbl'm; (7), bsLao-btul,.
At these clisputrttions there a.re tree-trunks, caJlpd tht Sal-tree trunk (!:4rngs-s<loi1),
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ORDI1YATION AND DEGREfiJS. 185
Ichru\-ma-sdollpo, and yubu; and bounded by a wall, and inside the court is covered
by pebbles (rdehu). Jn the middle there is a great high stone scat for the lord
protector (sKyabs-mgOn). and a smaller seat for the abbot (rnk'anpo) of the school,
and one stm smaller for the chirf celebrant.
On reaching the enclosure, the auditors take their respective seats in the seven
grades, in each of which discussions arc held. One of the most learned candidates
,olunteers for cxaminat10n, or as it is caJlcd, t o b e ,ow-keeper (Dmn-bclt<tli ). He
takes his seat in the middle, and the others sit round him. Then the students stand
up one by one, arn.l dispute with him.
The scholar who stn.nds up wears the yellow hat, and, clapping his hands together
says, E a-ye I and then puts his questions to the voW-kC'eper, who is questioned by
e,ery student who so desires; and if he succceda in answering all without excep-
tion, then he is promoted to a higher grade. In any casC', one is transferred to
another grade aft('r every three years.
After twenty-one years of age the rank of dGe-'ses is obtained, though some clever
students may get it even at eleven. TI1e abbot of the college comes into tho en-
closure seven Uays every month, and supervises the disputations of the seven grades.
When a. cnndldaie has reached the bslab-btul> gmdC', he is certain soon to beco1ne
a dG e-ses.
The great disputation, Lowever, is held four times a yea.r, in spring, in summer, in
autumn, and in winter, in a great paved courtyard, and Jasts five or se,~en days. On
these occasions, all the scholars and abbots of the four schools of the colleges of
Dc-pung congregate there. And all the learned students of the four schoo)s ,vho
beloug to the grade of bslab-btub volunteer for examination, and each is questioned
by the students who ply their questions, says my Lama," just like flies on meat."
When the voluntary cxaminee has s uccessfu))y replied to all the questions he goes to
the abbot of his own school, and, presenting a silver coin and a scarf, !Je requests
permission to be examinec.l on the Lhasa mass-day. lf the abbot receives the coin
and scarf, then the application is approved, and if not, the stu<lent is r eferred to
his studies. In the great Lhasa mass all the monks of Serra, De-pung, and G5h-Jdan
congregate, and examinations are held every seventh day, and the dGe-s'es of tLe
three monasteries of Serra, Dc-pung, and G3.h-lda.n act as examiners. If the volun-
t('rr can answer them all, then the Lord Protector throws a scarf round h:is neck,
and he thus receives the title of dGe-s'es-somewhat equivalent to our Bachelor of
Divinity.
The newly-fledged dGc-s'es is now known as a slt."ya-ser-med-pa-dGe-bies or " The
yellowless-paJe Gc-s'e " (pale + yt.>1low = "laymen and priests," says JAESCHKE, D.,
p. 2:)). Thrn he must giYe soup (called dG e~bs'es T'ugpa) to all the stud('nts of
his school and club, each student getting a. cupfu1. The soup is made of 1ice, mixeii
with meat anU buttr,r, and different kinds of fruits. Then the abbot of the school
and the Spyi-so of his club, and all bis friC'nds and rdatives, each gives him a. Kl1a
ctag scarf and a. money prest nt.
1
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18(; 'l'IIE Ol!TJBR 01!' r,.,IJJ.A~.
a rnl honoms, by which they become eligible for the highest and
most privileged appointments.
T he ch ief degrees are Ge-se, corresponding to our Bachelor of
Divinity; a nd Rob~jciin-pa, or Doctor of Di,inity.
The degree of Ge-s'e, 1 or "the learned virtuo,i," may be
called B.D. It i, obtained. in ~ h e manner aboYe detailed, by
giving proof in open meeting of t he Lamas 2 of his ability to trnn~-
late and interpret perfectly at least ten of the chief book; of his
religion. The Ge-se is eligible to go in for the higher ,;pecial
department,, to which a non-graduate, even thougL he may be
a ge-long, and as ~nch senior to the young Ge-s'e, is not
admiltecl.3 :\!any of them become the head Lamas or lord
vrotectors (skyabs-mgon) of the government monasteries of the
e,tabli,hed church, not only in Tibet, but in :\[ongolia, Amdo,
and China. Others return to their own fath erland, while some
1mrrne their studiPs in the hig her Tantras, to qualify for the
mneh covet ed post of the Khri-pa of Giih-ldan.
The degree of R (ib-jrun-pct,4 " ,erhally overflowing, endlessly,"
a locto1 mii-veisnlis, corresponds with our Doctor of Theology, or
D.D., and is, it seem,, the highest academical title of ho nour
which can be earned in the Lamaist universities, and af1er a
disputation over the whole doctrine of the church and faith. The
diploma which he recei,es entitles him to teach the la\\ publicly,
and authorizes him to the hig hest church offices not speciall_v
reserved for the incarnate Liiuias. And lie is given a distinctive
hat, as seen in the foregoing figure, at the head of this chapter.
It is said that in Tibet there are on ly twelve cloisters who have
t he right to bestow this degree, and it is even more honourable
than the titles bestowed by the Dalai Lama himself. But this
is, as a mat ter of course, a rnry expensive affair.
The titles of Ch'o-je' or " noble of the law,'" and Pri ,.icJitci or
.\ Ch'os-rjc.
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OJi'PICnLs .A.\'D D!SC!PL!XE. 187
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188 THE ORDER OF LAMAS.
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DISCII'LINE IN 11I0X.AS1'!G COLLEGBS. 189
monastery has its own ii,bbot. The monks ii,re accommodated accon]-
ing to tbeir different nationalities and provinces, each having separate
resident ii,rnl messing sections, named K'ii,ms ts'an or provincial messing
clubs. The cathedral or great hii,ll of the congregs.tion, named 'l"sogs-
ch'en lha-k'an, is common to the whole monastery.
Sera monastery, with its 5,500 monks, divided into three collegiate
schools named: (I) Bye-wa, (2) s:l\ags-pii,, and (3) sJ\Iad-pn, and each
has its sectional club.
Giih-Jdan with its 3,300 monks is divided into two schools, namely,
(I) Hya11-rtse, and (2) S'ar-tse, each with its club.
Tashi-lhnnpo has three collegiate schools. 1
Each club bas at least two Lama-officers, the elder of whom takes
charge of the temple attached to the club, and teaches his pupils the
mode of making offerings in the temple._ The younger officer is a
steward in charge of the storehouse (gNer-ts'ang), and the tea pre-
sented by the public (Man-ja), or "tea-general," and the kitchen (Ruil-
k'an). These two Lamas are responsible for the conduct of the
monks of their section, aud in case their pupils do wrong, they-
the masters-are fined. These two oJ:licers are changed every yem.
Entry of Pupil.-'rhe applicant for admission goes to the great
paved court (the rdo-chal) of the monastic club, the masters are called
and ask him whence he has come, and whether he has any relatives or
1 The grand monastery of Tashi-llnmpo j g divided, says SARAT (Jom. B lt<l. TeJ.:t
Socy. Ind., iv., 1803, p. 14), into forty !U,mn-ts/1.an or wards, which arc placed under
the jurisdiction of the three great Ta-tshan_q or theological colleges, viz. :-(a ) 'fh oi-
samling college exercises control over the following Xhwn-tsltan : -
1. Gya Khmn-tsha n. 10. Ser-ling Kkani-tsh<tn.
2. Tiso ,, ,, 11. Je-p:t, also ca.Jled S!ui-pa Ta,-sltatl!J,
3. llamdong Kh<rni-tsluen. 12. Chang-pa Klwm-tslum.
4. Chawa. 13. Lrg-thl1g ,, ,,
5. Tanag ,, ,, 14. Korpugandan, the first house b1tilt
6. Taug-moc'he K!w.m-t~lm,t. when the monasterywas estab1ishL~d.
7, Tinke 15. Srepa {Hrepa) ltluun-tshan.
8. Chtmee 16. Pa-so Klw.m-tslurn.
9. Lhfim-bu-tse ,, ,, 17. Dong-tsc Khmn-tslutn
(b) 'I'he following belong to Shar-tse Ta-tlih<rng :-
1. Thon-pa. llliani-tsluin. 7. Potog-pa IOuim-tslurn.
2. \fyaJ-tsc-tsc Kll(on-tsluw. 8. Nlfiii1 1,
3. Shini 9. Tom-khnling
4. Lhopa. ,, 10. Deyang-pa.
5. Latoi (Ladak),, 11. Samlo llhcan-tshwi.
6. Chang-pa ,, 12. ~ eriiimag-po Shara..
(c) The fo1lo"';ng arc under Kyil-khang :-
1. Khogye Iilu.un-tslaln. G. Piling Kham-tslwn.
2. 'faiigmo ,, 7. Khalka. ,,
3. Rog-tsho ,, 8. Darpa. ,, ,,
4. Lakha. 9. Lhunclub-tse IOwm-tsltan .
5, Dodan 10. 'fsa-oo Rham-tslan, also called Tsa-oo
pnra.
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190 1'11 E ORDER OF J;_;J_JJ.AS.
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TJJSC'f PU.YE. !HJ
hat is thrown over the left shoulder, and the ci1p nnd the bag are
placed under the knees, and all sit facing to their front .
After the repetition of the refuge formula, headed by the chief
celebrant, the younger provost arises and dons his yellmY hat, "sG,o-
rtsem-ma," azul with an ieon rod strikes a pillar ,vith it once, OH which
all the students will go into the refectory, where te:t is distributed to
each in series, each getting three cupfuls. On drinking it they return
and resume their r espective seats, and continue the celebration.
when drinking the tea presented by the populace (11umu)a) all the
pnpils sit silent, and the two c'ab-rils spread a carpet a nd make a seat in
the mi,ldle for the elder provost, who then steps forwrud and sits
clown, and, after having thrice bowe,1 down, then he repeat s the
skyabs-'jw1, in which the n,1me of the lJispense, qf th e gifts, who has
offered the tea, is called ont, and blessings prayed for to extend t he
doctrines of Buddha, to secure long life to the two Grand Lamas, and
nbsence of strife amongst the membe1s of the monkhood, and that t he
mins may ,lescend in due season, and the crops and cattle prospe,, and
disease, hum:in and of anim>tls, decrease, and t hat life be long with
l(ood luck .
~ After this service in the cathedral , a lecture is gi,-en called Ts'og;c-
gt,uu, in which the rules of etiquette for pupils are laid do"-n, and the
manner of w:tlking and conduct :tt meetings explained, after which
should there be any pupil who has infringed the rules of discipline, he
is dealt with in an exemplary way, as will be described presently.
Th e R ~fecto,y, or mther tea-kitchen, attached to the c,tthedmls and
temples, has five regular otlicials: Two tea-musters (Ja-dpon), who look
after the distribution of the government tea, and the other after the
t ea ordered by the provost of the cathedral; also two menial Ja-mn,
and the sttperintendcnt 'l"ab-gyog-gi dpon-po, who has twenty-fin,
subordinates on fatigue duty.
The aervice of general-t ea (l\Ia11-ja) is given three times dnily from
the stock supplied by the Chinese emperor as a subsidy amounting to
abont half-a-million bricks. On the 15th, 25th, and the last day of the
1nontb, general-tea is given three times and soup once by the goretnor
of Gah-lclan palace. There are many dispensers of gifts who ofler ten
and a donation ('gyed) amounting to three, fifteen, seventeen silrn1
srangs pieces ; and it is the custom that if one 1'a111-ga (about -{'6 of a
n;pee) be oflered to the cathedral, then two Tam-gas must be offered
to the college-school, and four to the club. Offerings may be made
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192 '1'!1/;' ORDER OF LAJ!.A.S.
solely to the school without the cathedral, and may be made to the
club independently of either. In any case, when offerings are made
to the cathedral, then something must be offered both to the school
and to the club. This custom has existed at De-pung at least from the
time of the great D,i\ai Liima Xag-wai1.
The size of the tea-boilers of the larger monastery and at the Lhasa
temple is said to be enormous, as can be well imagined when it is
remembered that several thousands have t.o be catered for. The
cauldron at the great Lhasa cathedral is said to hold about 1,200
gallons.
A very vigorous discipline is enforced. It is incumbent on
every member of the monastery to report misdemeanours which
come under his notice, and these are punished according to the
Pratimoksba rules. Minor offences are met at first by simple
remonstrance, but if persisted in are severely punished with
sentences up to actual banishment.
If anyone infringes the rules of discipline short of murder, or 011,tb,
or wine-drinking, or theft, within the club, the two club-masters
punish him; but if within the college or clebnting-hall, then he is
amenable to the provost of the college.
A member of De-pnng who commits any of the ten kinds of " indul-
gence " cannot be tried except in the cathedral. The elder prornst callR
on the breaker of the rules to stand np in the presence of the assembled
students, and the transgressor rises with bent head an<l is censured by
the younger provost and sentenced to a particular number of strokes.
Then the two water-men bring in the dGe-rgan of the club and the tutor
of the offending student. The dGe-rgan rises up to receive his censure,
and so also the tutors. Then the offending pupil is seized by the head
and feet, and soundly beaten by the lictors (T'ab-gyog).
The punishment by cane or rod is fifty strokes for a small offence,
one hundred for a middling, and one hundred and fifty for a grave
offence. In the cathedral no more than one hundred and fifty strokes
can be given, and no further punishment follows.
For breach of etiquette in sitting, walking, eating, or drinking, the
penalty is to bow down and apologize, or suffer ten strokes.
The most severe punishment, called " Good or Bad Luck" (sKyid-
sclug), so calle<l it is said from its chance of proving fatal according to
the luck of the sufferer, is inflicted in cases of murder and in expulsion
from the order for persistent intemperance, or tlwft. After the con-
gregation is over the teacher and club-master of the accused are callc<l to
the court, and the provost of the cathedral censures them. Then the
accused is taken outside the temple and his feet are fastened by rope,,
and two men, standing on his right and left, beat him to the nmnber
of a bout a thousand times, after which h e is drawn, by a rope, outside
the boundary wall (lchngs-ri) and there abandoned; while bis teacher
and club-master are each fined one scarf arnl three silrnr Smngs.
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D1SCJPLTNE. 193
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194 'l'l!E OIUJF:71 Of? LA.IJAS.
ders the tax for the support of the clergy a heavy burden on the
people.
:\lost of the monasteries, even those of the sects other than the
dominant Ge-lug-pa, are richly endowed with landed property and
villages, from which they derive much revenue. All, however,
rely mainly on the voluntary contributions of the worshippers
amongst villagers and pilgrims. And to secme ample aid, large
numbers of Lamas are deputed ,'lt the harvest-time to beg and
collect grain and other donations for their monasteries. Most of
the contributions, even for sacerdotal services, are in kind,-grain,
bricks of tea, butter, salt, meat, and live stock,-for money is not
much used in Tibet. Other sources of revenue are the charms,
pictures, images, which the Lamas manufacture, and which are in
g reat demand; as well as the numerous horoscopes, supplied by the
Lamas for births, marriages, sickness, fleath, accident., etc., and in
which most extensirn devil-worship is prescribed, entailing the
employment of many Lamas. Of the less intellectually gifted
Liimas, som e are employed in menial duties, and others are en-
gaged in mercantile traffic for the general benefit of their mother
monastery. ?.lost of the monasteries of the established church
g row rich by trading and usury. indeed, Lamas are the chief
t raders and capitalist:i of the country.
DRESS.
The original dress of Buddha's order was adapted for the warm
Indian climate. Later, when his religion extended to colder
climes, he himself is said to have permitted warmer clothing,
stockings, shoes, etc. The avowed object of the monk's dress
was to cover the body decently and protect from cold, mosqui-
toes,1 and other sources of m ental disturbance.
The dress of a Tibetan rnonk 2 consists of a hat covering his
closely-shaYen crown, a gown and girdle, inner vest, cloak, ]Jlaid,
t rousers, and boots, rosary, and other minor equipments.
l Hanm:, Ea#. ,lion., 122. 2 ~:ec figures on pages 40, GO, 172, et c.
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DRESS- HATS AKD CO W!,S. 195
Indian Buddhism even in the later period, judging from its ap-
parent absence in the Aja1.1~a cave paintings. It is, however, a
necessity for tonsured heads in a cold climate,' and it is usually
made in Tibet of thick felt, flannel, or blanket.
The conspicuousness of the cap lent itself readily to its hat
being converted into a sectarial badge. We have seen how the
coloiw of the cap afforded a rough distinction into yellow, red,
and black hats. But the shcipe is also an important element
in differentiating hats, both for sectarian and ceremonial pur-
poses.
The majority of the hats are of an Indian type, a few only
being Chinese or ::\fongolian.
The two most typical hats are believed by t,he Limas to have
been brought from India by i:,t. Padma-sambhava, the founder of
Lamaism, and his coadjutor, t;:anta-rakshita, in the eighth ceu-
tury. And both of these bats are essentially Indian in pattern.
To begin with, the hat, numbered .f in the figure, named
"The red bat, of the great Pandits" (pan-ch'en-z'wa-dmar)-
It is alleged to have been brought from India on the foundation of
Lamaism by the abbot ~auta-rakshita, and it is common to aH
sects in Tibet except the Ge-lug-pa. Its shape is es,entially that
of the ordinary cap used in the colder parts of Indi:1 during the
winter (see fig. n), with lappets coming over the ears and the
nape of the neck, which lappets are folded up as an outer brim
to the cap in the hotter part of the day. Such a cap is often
worn by Indian ascetics when traveJling in India in the winter
time; and it is quite probable that Ati:~a, as the Liimas
allege, did arrive in Tibet in such a bat, and possibly of a red
colour. The chief difference in the Lamaist form is that the
crown has been raised into a peak, which gives it a more dis-
tinguished look, and the lappets have been lengthened.
Tson-K'apa altered the colour of this bat from red to yellow,
and hence arose the title of "Yellow-bat" (S'a-ser), a synonym
for bis new sect, "the Ge-lug-pa," in contradistinction to the
"Red-hat" (S'a-mar) of the Unreformed Lamas. He raised its
peak still higher (see figures b and c in annexed illustration),
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196 'l'HE ORDER OP LANAS.
"
A
LA11rAs' IIATS.
a. rTse-z'va sgro h. sXags z'va-nag. p. Saks-z'u of Sab.ya.
b. Pan-ch'en sne-rii1. i. rTa z'va, for nTse-drung. q. Gra-za of Tiiranlltlm (red).
c. Ditt.o, in profile, j. Pan-ch'e11 z'va-dmar. 1. Rakyn k'ri z'va.
d. rTse-z'va sgro-rtse. k. Dag z'va-ri-' gra. 8, sGom-z'va dl>Um:: 'gyud.
e. dOon-'dus dlm. l. dGuu-z'la. t. mKah-'grohi dbu-skra.
/ . Ditto, in profile. m. Z'va-dknt skyed k'ra. u. Knr-ma eiiags z'\-a.
9. 'f';\11-z'vn, for abbots aud re- n. Jo-z'va glii1 gsum. -i , sK1u-ma. za-z',a.
inc:lrnatious. o. Jo-z'va rgyuu.
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HATS AND COWLS. 197
down to the waist. The abbots were given shorter tails, and the
ordinary monk shorter still, while the novices were cleprivw
altogether of the tails. It can be used when walking and riding.
Padma-sambhava's mitre-like hat is the "U-gyan-Pandit," the
typical hat of the unreformed Nin-ma sect. It is on the
same Indian model, with the lappets turned up, and divided RO
as to suggest the idea of a red lotus, with reference to the ety-
mology of St. Padma-sambbava's name, to wit, "The Lotus-
born," and his legendary birth from a reel lotus-flower. His nat.ive
cJuntry was Udyana, between Afghanistan and Kashmir; and the
tall conical crown is still a feature of the crtps of those regions.
It is also called the Sahor (Labore?) Pandit's cap. It is worn by
the Nin-ma sect in empowering (abisheka), and in offering
oblations, and in sacred dances. The largest form of this hat,
surmounted by a golden vctj?'Ct, is called the "Devil subduer"
( dreg-pa zil-non gyi cha lugs), and is figured in the fore.going
picture of St. Padrna. It is only worn by the head Lamas when
giving the king holy water, and at the highest festivals.
Many of the hats are full of symbolism, as, for example, Figs. et
and d, as described in the footnote.'
1 rTse-zwa sgro-lugs (Fig. a). This helmet-like hat is common to all
Ge-lug-pa Lamas. lt was invented by gZ'i-bdag ne-ser, and adopted by
the first Grand Lama GedenDub. It is used along with the cope (zla-
g:nn) when going to mass, and is taken off on entering the temple and
thrown over the left shoulder, with the tails hanging down in front;
on emerging from the temple it is worn or not according to the monk's
own wishes. Its long tails are stitched to imitate the beaded covers
of a book, so that when the monk grasps the tails, he is to conceive
that he has a grasp of the scriptures; and again that he is draw-
ing to salvation thousands of animals represented by the pile on
the cap. The three lateral stitches in the tails typify the three
classes of scriptures-the Tripitaka, as well as the three original sins
or "fires" and the sin of body, speech and mind, for which the
Tripitaka are the antidotes. The long tails also have to suggest to
him that the doctrines may be extended and long remain. 'l'he
marginal stitches represent" the twelve best commands." The inside is
often white to suggest that the monk should keep his heart clean and
pure. The crest represents the doctrinal insight (lta-wa, Skt., da11ana) of
the wearer. As he rises by taking a degree in divinity his crest is
elevated by an extra stitch.
r'l'se-zw,, sked-bts'em differs from the foregoing in having an
extra stitch in its crest. (seep. 172). It is confined to the l'e-embodied
mts'an-iiid Lamas and those who have taken the degree of d[JC-s'c, or B.D.
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ms 'l'/JE OlWEB OP LA.JJAS.
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HATS .AND COWLS. 199
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200 1'!!E ORDER OP L.A.11AS.
THE ~OllES,
The robes, which the monks of the established church and the
more celibate monks of the other sects wear during certain
celebrations, are the tbree vestments of the shape prescribed in
the primitive code of ritual, the Vinaya, with the addition of a
brocaded collared under-vest 1 and trousers, as seen in the figures.
The material of these robes is usually woollen cloth; but silk,
though against the precepts,2 is sometimes worn by those who
can afford the expen$e.
The colour of these robes is yellow or red, according to the sect.
Yellow or saffron 3 colour in Tibet is sacred to the clergy of the
established church, the Ge-lug-pa; and its use by others is penal.
Tbe only instance in which it. is permitted is when a layman ig
bringing a present to the Ge-lug-pa priests. He then is permitted
to wear during bis visit a flat yellow hat like a Tam-o'-Shanter
bonnet.
These three orthodox Buddhist raiments are:-
1. The Lower patched robe, named"? z'rin" 4 ( '' Sanghii/i). The
cloth is in several largish patches (about twenty-three) and sewn
into seven divisions, and fasten ed by a girdle at the waist. 5
l stod 'jag.
2 In common with most ascetics, Buddha. dPcrced the monastic dress of his onler
to b e of as mean a mat<'rial and cost as possible, and the colour selected was sad
saffron, which, while affording a. useful wearable colour not readily soiled, gave
uniformity to the wearer and afforded no scope for ,vorld1y vanity in finf' dress. Yet
nothing can be more dignified and b ecoming than the thin loose robe of the Buddhist
monk, falling in graceful drapery, endlessly altering its elegant folds with evNy
movem ent of the figure. And the ease with which it lends itself t o aLtistic arrange-
ment is sPen not only in the Grecian and Indian sculpturPs of Buddha in a. standiug
posture, but is even ret ained somewhat in t.be thicker and relatively unelegant robes
of the Liimaist monk, seen in tJ1e se veral figures.
3 Literally imr-smrig or" Hrahmani goose " (coloured). This sad-coloured bird, the
ruddy s11ell-drake, has from its solitary habits and conjugal fidelity been long in
India symbolic of r ecluseship and devotion, and figures in such capacity on the capit.ils
of the A~oka pillars.
-i gz'an or ? dras-drubs,
5 The patclwd robe, which gives the idea of the tattered garments of poverty, is
stated t o have originated with .Ana nda dividing into thirty pieces the rich robe giv1sn
to Buddha by the wealthy physician Jivaka, and that robe was sewn by ,\nanda
into :five divisions 1ike this one.
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1/0BEB. 201
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202 'L'HB OlUJBR OF LA.MAS.
'!'HE ROSARIES.
The rosary is an essential part of
a Lama's dress ; and taking, as it
does, such a prominen t part in the
Liimaist ritual, it is remarkable that
the Tibetan rosary does uot appear
t o have attrnctecl particular notice.
As a Buddhist article the rornry
appear s only in t h e latest rit ualistic
$tage when a belief bad arisen in th e
potency of muttering mystic spells
and other ~trange formulas. In
the w ry complicated rosaries of
P E:'\ -CA .St;, ] .i\KllOTT L E A K D 8 taL. J 2 j d ' h b
('Ihe ptm-case js silvPr-inlaid iron from a.pan it. ias atta1ne its 1g est
D er -ge. ) deYelopment .
Amongst southern B uddhists 3 the rosary is not ,ery compicu-
1 Cf . Um.u ;, Jl wk ., p. 109.
:.:i " ~ ote on BuclLlhist Rosaries in Ja.pan." By J. ) I. J .u t ES, 1 mn~. Jap .. Is. ,5vc., p.
Ji3, 1881.
:i l have lhscrihi!cl llurmC'se lluddhist ro.,;ad e:-;, as WC'il n:s some of the Liimaist, in
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ROSA1UE8. 203
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:!U-1 'l'JfE ORDER OP LANAS.
C:ounters.
Attached to the rosary is a pair of strings of ten small pe.n dant
metallic rings as counters. One of these strings is terminated by
a miniature dorje (the thunderbolt of lnclrn) and the other by a
small bell-in Tantric Buddhist figures the cloi-je is usnslly asso-
ciated witb a bell. The counters on the cloije-string register units
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ROSARIES. 205
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206 1'1JE ORDER OF LA.I/ AS.
But the material of the rosary can only vary within rather
narrow limits, its nature being determined by the particular sect
to which the L5.ma belongs and the particular deity to whom wor-
ship io to be paid.
4.
1.
7.
:!.
ll
a
a
K I ~ms OF R OSARIES.
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J/0S.1RIES. 207
Kinds of Roslwies.
The yellow rosary or Ser-t'ei,, Fig. 1, is the special rosary of the
Ge-luO'-pa or "reformed school," also called "the yellow hat sect"
(S'ri-s:1). The beads are formed from the ochrey yellow wood
of the G'ciil-clt'iib tree, literally "the Bodhi tree" or tree of
supreme wisdom, which is said to grow in central China. The
wood is so deeply yellow that it is doubtful whether it be really
tbat of the Pipal (Ficiis 1eligiosn), of which was the Bodhi tree
under which Gautama attained his Buddhahood. These beads
are manufactured wholesale by machinery at the temple called by
Tibetans R-i-wo tse-iui and by the Chinese U-tha Shlin, or "The
Five Peaks," about 200 miles south-west of Pekin. Hue gives a
sketch 1 of .this romantic place, but makes no mention of its
rosaries. This rosary is of two kinds, viz., the usual form of
spherical beads about t be size of a pea, and a less common form
of lozenge-shaped perforated discs about the size of a sixpence.
This rosary may be used for all kinds of worship, including that of
the furies.
The Bo-dhi-tse rosary is the one chiefly in use among the
Nin-ma-pa, or "old (i.e., unreformed) echool" of L1imas, also
called the S'a-11w1 or" red-hat sect." It is remarkable that its
name also seeks to associate it with the Boclhi tree, but its beads
are certainly not derived from the Ficus family. Its beads are
the rough brown seeds of a tree which grows in the outer Hima.
layas. This rosary can be used for all kinds of worship, and
may also be used by the Ge-luk-pa in the worship of the fiercer
deities.
The white conch-shell rosary 'l.'1iil-t'eil,' Fig. 3, consists of
(yiindrical perforated discs of the conch shell, and is specia.lly userl
in the worship of Avalokita-the usual form of whose image holds
a white rosary in the upper right hand. This is the special rosary
,,f nuns.
The rosary of plain crystal or uncoloured glass beads is also
peculiar to Avalokita.
The red sandal-wood rosary Tsiin-diin-11ui1, Fig. 2, consists of
perforated discs of red sandal-wood ( Aclenllnthe?'ll pavoninll) or
1 Trm:cls in Tartary, Til;et, t'r.nd Chimr. Uy M. Ike ( Hazlitt'~ trails.), i., p. 79, and
figured under Shrines.
2 Drni1p~ei't.
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208 1'HF: ORD.ER OF LA1l1AS.
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JWSAJ/lES. 209
I S.,e p. 308.
p
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210 l'HE OHDER 01!' LAJJAS.
1 'fhe Grand L[una of Tashi-lhunpo worc a jcw C'll cd nccklacr, which 11' presented t-0
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JJENDJCAlYl"S STAFF. 211
ALAR)I - S TAFI-'
nf a mendicant monk,
l' 2
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212
IX .
DAILY LIFE AND ROUTINE.
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DAILY ROU1'1NE. 213
1 I have translated by" monk '' the w ord dge-slml, which is literally "' the virt w,u::,
:i 'gro-wa.-yongs-su-bsngo-wai-'khor-loi-mdo.
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214 D.AIL1' LfPE .AND ROU'L'lNE.
The Lamas al ways say grace before food or drink. l\Iost of these
graces are curiously blended with demonolatry, though they always are
pervaded by nniYersal charity and other truly Buddhist principles.
1 This earth l:. called s11g-pa, but the higlat!r Liimas use soap: "The Lima ministf>r
of the Grand LU:m.a," says Sa.rat's narratin, " furmerly used to wash his holint>ss's head
with water and ,'W:Jj)(t powdel', but, n()w he usf-'s a cnkc of P -1 s tnmsarcnt so;1.p."
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f,AJIAIS1' GRACES. 215
And they throw some light on the later ~fahiiyana ritual of Indian
Bu,lrlhism, from which they are a1legerl to have been borrowed.
Before drinking, the Lamas, like t he Romans, ponr out some of the
beverage as a libation to their Lares, and other gods. A common
T EA SEnncr..
gmce before drinking tea (which is served out eight or ten times daily
at the t emples and cathedrals-the ser vice being interrupted for thiS'
temporal refreshment) is:-
" We humbly beseech thee! that we and our relatives throughout all
our life-cycles, may neYer be separated from the three holy ones !
May the blessing of the trinity enter into this drink!" [Then,
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216 DAILY LIFE AND ROUTINE.
' ' This luscious food I of a hundre<I tempting tastes, is here reverently offered by
us-the a nimal beings-to the Jinas (the Dhyiini Bnddhn.s) and their
princely sons (celestial Bodhieattrns ). May rich blessings overspread t his
food! Om-Ah H111.u!
" It is offered to Lhe Litma - Oni Guru v ajra 1w.ividya-a!t llii1?1,f
:i It is oJfore<l to a1J the Hu1hllrns a nd Botlhisattvas- Om scuTa Buddha. Bod-
1 Z 'a.1 -zas.
2 Yid:un 1nK'nh-gro ch'os-skyoil..
3 This is the celebrated man-eating r<tk.5Mni fiendess, with t he 500 children, whose
y oungest a nd most beloved son, Pingala, was hid away by Buddha (or, as some Lamas
say, by his chief disciple, l\laudgalyayana) in his begging-bowl until she promised to
cease cannibalism, and accept the Buddhis t doctrine as detailed in the Ratnaki'ita
S iUra. Sec also the Japanese version of t his legend, footnote p. 99. The Lamas a.s se1t
that Ruddha. also promised Ilariti that the monks of his orde r ,vould hereafter feed
both herself a nd her sons : hence their introduction into this grace ; and each L:lma
daily }e:lves on his platP. a handful of his food expressly for these demons, and tlwse
leavings are ceremoniously gathered and t hrown down outside the monastery gate to
these 1weta.:, and other st arveling d <'mons.
4 ThC' children of the above llariti.
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,lIASSES FOR SICK. 217
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218 lJ.AllY LIFE .A.VD JWUJ'JNE.
po, after which the assem bi y closes, and the monks file out singly,
first from the extreme right bench, then from the extreme left,
t he youngest going first, and the most senior of the re-incarnated
saintly Lamas last of all.
The monks now retire to their cells, where they do 0 their
private devotions, and offer food to their tuteb ,ry deities ;
often markin g the time to be oc-
cupied by particular devotional exer-
cises by twirling with the finger and
thumb their table-prayer-wheel, and
wLile it spins, the exercise. last s.
The orisons are chanted to the
clamour of noisy instruments whe;1-
ever the sun s disc is first seen in
the morning. Then the bat is
doffed, and the monk, facing t he
sun, and uplifting his right hand to
a saluting posture, chants " It has
arisen ! It has arisen! The glorious
one has arisen! The sun of happi-
ness has arisen ! The goddess l\Iarici
has arisen ! Om-Mar'ici:nfun svil-
hil ! " On repeating this mantra of
l\Iarici sernn times, h e continues
PRAYER-CYLINDEH. FOR.. T ABI,E.
with:" "'henewr I recall yonrname
I am protected from all fear. I pray
for the aUainment of the great stainless bliss. I salute you,
0 goddess l\Iarici ! Bless me, and fulfil my desires. Protect
me, 0 Goddess, from all the eight fears of foes, robbers, wild
beasts, snakes, and poisons, weapons, firewater, and high preci-
)'ices."
The second assembly, called " the After-heat" (t'sa-gti1i) is
h eld about 1 9 a.m., when the sun's heat is felt. On the first blast
of the conch all retire to the latrine. At the second blast all
gather on the pavement, or, if raining, retire to a covered court
to r~ad, etc. At the third blast-about fifteen minntes after the
t Time is only known approximately, as it is usually, as thf' name for hour (ch'u-
t.s'al) implifls, kept by water-clocks (f:ce '' c~u-ts'al,'' R\MSAY'~ 1'/ft., p. 63), and also by
the burning of tapf'rs.
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ORISONS- VESPERS. 219
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220 DAILY LIFE A1YD ROUTINI!:
1 No layman is allowed to serve out tllf' monks' food in the tf'rnple. 'rhe lay ser-
vants hring it to the outside door of the building, and there deposit it.
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L\' UXREFOR.111!:D SEUTS. 221
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222 DAJLT LIFE A.YD ROUl'INE
1 Seep. H3.
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AS T'ILLAGE PRIESl' A-\D llEH.1111'. 2~3
lfErDIIT-L.bu.:
1 mC'h'ogi"l.
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224: DAILY llFE ..L\'D ROUTINE.
vance of this practice, but it has now fallen much into abeyance.
Probably the booths which are erected for the head Lamas in
Sikhim during their visits to villages in the autumn, are vestiges
of this an cient practice of retirement to the forest.
Theoretically it is part of the training of every young Liima to
spend in hermitage a period of three years, three months, and
three rlays, in order to accustom himself to ascetic rites. But this
practice is very rarely observed for any period, and when it is
observed, a period of three months and three days is considered
sufficient. During this seclusion he reveats the spell of his tutelary
deity an incredible number of times. The Mula-yogn s;',gon -gro,
complete in all its fom sections, must be repeated 100,000
times. In chanting the refuge-formula portiou, he must prostrate
himself to the ground 100,000 times. The repetition of the J'i.ge-
bigyii-pa itself takes about two months ; and in addition must
be chanted the following voluminous services: P'yi-'grub, na11-
'grub, g saii-'grub, bla-'grub, siien-grub, 'prin-las, and bzi-'gruh.
Those who permanently arlopt the hermit life are called "the
packed-up ones" 1 and those of the highest rank are "the great
recluses." 2 They are engaged in ascetic exercises and are usually
followers of the Vajriiyiina system, seeking Siddhi and its wizard
powers by the aid of the :pakkini she-devils aud the king-de1ils
who are their tutelaries.
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TRADES A.l'JJ !JI ET. 225
'l'IIE DIET.
The ,liet of the Lamas is the ordinary rather Spartan fare of
the country I consisting mainly of wheat, barley, or buck-,~heat
anrl occa;;ionally rice, milk and butter, soup, tea and meat. The
only flesh-meat allowed is sheep, goat, and yak; fish and fowl are
prohibitrd. The fully-ordained monks, the Ge-longs, are supposed
to eat abstemiously and abstain totally from meat; though even
the Grand Liima of Tashi-lhunpo appears to eat flesh-foocl. 2
Neither the monks of the established church nor the holier
Lamas of the other sects may drink any spirituous liquor. Yet
they offer it as libations to the cle\'ils.
L For food of Tibetans, sre T uu..;i::H'S b'mbajsy, 24-4S, etc.; PE)JUEHTOx, 156; ::\I0on-
euo1:-"r, i., 182, f'tc.; Hue, ii., 258; Cv1'.sn,oH.\)t"S Ladak, 305; HOC'K., L., p,us1m.
~ Bogh in :'.l.o\.HKH.UI, p. 100.
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X.
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IIIEZU HC/11' . IXD Pl/IEST-I,L\"(;SJIJP. 227
1 The Tibetan for this ~fongol word is rf:ya-mts'o, and in the list of Llrantl Lamas
some of hi~ predecessors au<l successors bear thi~ title as part of tlieir personal
name. And the :\longolian for rin-po-ch'' is E1te,wi."
2 Through the works of Giorgi, Pallas, and Klaproth.
Q 2
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228 TIIE lllERARC'!lY AXD RE-LYC'ARXA1'E LAJ\IAS.
FounHASDJ,:O AYALOKITA.
(Incarnate in the Dalai I.ft.ma,)
fer red his own resi<lence from De-pnng monast ery to a palace
which he built for 1,imself on "the red hill" near Lhasa, the name
of which hill he 110w altered to :;\Ionnt l'otala, after the mythic
Indian residence of his divine prototype. He further forcibly
seizNl many of the monasterie:, of the other sects am! converted
them into his own Ge-lug-pa institutions 1 ; and he de,eloped the
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1'1/h' fi'IHS1' DAL.-IJ lA.1/A-T'Ol'R.
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230 'l'/11,' if I A'HAI/CJTI' AXD Hf:.'-/X(',1/! XATR l ,{Jf.AS.
1 Cf. ante.
z LitC'l'ally '' Tht' fifth Ji1w." Cf. al:-;r) P~\:r,,.0.1 JI . Xo. lG.
:1Xone of the so-calkd bingraphiC's of Ati: and t>arlitr Indian 11w11k.;;, eo11tai11-
ing ;;my such refere11ct.s can <'f'l'tainly be placed f.'arlitr titan this perio,l.
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Ol/JGJX OF J!!;~JSG.Al/X,l TF: LA.JI.A/$. 231
together with himself, were identified with the most famous king
of Tibet, to wit, Sro11 Tsan Gampo, thus securing the loyalty of
the people to his rule, and justifying his exercise of the divine
right of kings; and to ensure prophetic sanction for this scheme
he wrote, or caused to be written, the mythical so-called history,
Mani kah-'bnm. It was then an easy task to adjust to this theory,
with retrospective effect, the bygone and present saints who wPre
now affiliated to one or other of the cele,tial Budclhas or Bodhisats,
as best suited their position and the church. Thus, Tso11 K'apa,
ha\'ing been a contemporary of the first Grand Lama, could not
be Avalokitesvara, so be was made to be au incarnation of 2\Ian-
ju~ri, or "the god of wisdom,'' on whom, also, Ati~a was
affiliated as the wisest and most learned of the Indian monks who
had visited Tibet; and so also King Thi Sroi1 Detsan, for his aid
in founding the order of the Lamas.
lt also seems to me that Na-pa was the author of the re-in-
carnate Lama theory as regards Tashi-lhunpo monastery and the
so-called double-hierarchy ; for an examination of the positive
data on this subject shows tltat the first re-incarnate Lama of
Tashi-lhunpo dates only from the reign of this Na-pa, and seven
years after his accession to the kingship of Tibet.
Tasbi-lbunpo monastery was founded in 1445 by Geden-dub,
the first Grand Ge-lug-pa Lama, who seems, howe1er, to have
mostly lived and to h1we died at De-pung.
It will be noticed from the li~t of Tiishi Grand Lamas 1 that
Geden-dub, the founder of Tashi-lhnnpo, contrary to the current
opinion of European writers, does uot appear as a Tashi Liima at
all. This official list, of Tashi-lhnnpo, read in the light of the
biographies of these Lamas,2 clearly shows that previous to the
.Liima who is number two of the list, aud who was born during
the lattf'r end of Dalai Lama Xa-pa's reigu as aforesaid, none
of the Tashi-lhunpo Lamas were regarded as re-incarnations at
all. The first on this list, namely, Lo-zai1 Ch'o-kyi Gyal-ts'an,
began a,; a private monk, and trnrnlled about seeking instruction
in the ordinary way, and not until his thirty-first year was he
promoted to the abbotship, and then only by election and on
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232 1'111:J JfI8!/AH GllF AND RB-JXG.A UNAJ'E LA.JI.AS.
1 sP1ul-sk1t.
2 sKit-s'or,s. The use of the term for a re-incarnate Liima. seems restricted to
Lacl,lk. In Tibet proper this tiU e is applied to any SUJH~rior Liima, and is evPn
usf'd in polite society to laym<'n of position.
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SUCCESSION OF L.3.JJAJST POPES. 233
A.O. .\.D.
dGe-'clnn grub-pn. 1a91 14;,;
~ dGe-\hm rGyamt8'1> ... . .... 1475 1543
3 b8od-nams 1,H3 1580
4 Yon-tan ,, 1589' 1617
5 Nag-dban blo-bsai1 rGya-
n1ts'o ...... . :....... .. .. 1617 1682 First ' Dn.Iai."
6 Ts'::uis-dbyans rGya-mts 'n 1683' 1706 D eposed & murderetl.
7 sKal-bzan 1708 1758
8 ',Jam-'1pa1 li58 18055
9 Lml.-rtogs 180.5' 1&16 ::;een Uy :\Ianning.
10 Ts'ul-K'rims 18197 1837
11 mK'as-grub 1837 185,;
12 'P 'rin -las 1836 1874
13 T 'ub-bstan 1876 Pre..;eut pope.
-------
The first Grand Liimn, Ue-'clun-<:lub, was born near ::ias-kya, a11cl
1 The mo<leru list prece<les the historical names by a series of fifty more or less
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234 J'/1/:} HIF:HA//C'IJY AX/J /{g.rxc.,.rnSA1'E LAJ!AS.
1 This l:lttcr Liima was in powe r at Potala in 1i30 on the arrival o f Ilorace- Della
pt>1111a. from w hni,e accou11t (:\IArnm ., p. 3:21) most r,f thl' lattcnletails ha,c b<'en taken.
:: l hid., !xv.
:I l liid ., p. 266.
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GRAND DA!,Al LA.11.AS. 235
1 Hue, ii., p. 166. This account is disbelieved by }lr. i\lAYEns, J.R ...1.S., i\., 305.
:! n:a-sgnm, the " gyal-po Riting JI of the Pandit, p. xxfr.
:\-1..\RKII., xcdi.
~ I'an is a contraction for the Indian" Patufi.t," or learned scholar, and ,in-po-ch.'e =
1a.t11a or gem., or precious, or in Mongolian I11;m or E1de11i, hence he is called by
Mongolians .. Pan-ch'en Irtini."
~ Yulgarly h 9ymigUn."
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236 TllE JI !81/ARC'H Y A.YD UP:-JNCAJ/N.A1'8 LA.JI.I::::.
title since the era of the Dalai Lamas, when the established
church appropriated it to itself.
The following list. of" Tashi " Lamas is taken from that printed
at the monastery itself.1
The thircl Tashi Lama was the friend of }fr. Bogle, who seems
to be the only European who had the advantage of close and
friendly intercourse with one of the Grand Lamas. ?llr. Bogle
gives us a delightful glimpse into the amiable character of this
holy man.3
"The Lii.ma was upon his throne, formed of wood carved and gilt,
with some cushions al.>out. it, upon which he sat cross-legged. H e
was dressed in a mitre-shaped cap of yellow broad-cloth with long
bars lined with red satin; a yellow cloth jacket, without sleerns;
and a satin mantle of the same colour thrown over bis shoulder,;.
1 The official list is entitled pan-sk1~-p'1e;i rim-pa ltar b,'1/on-pa-ni, and gi\'es no dates .
It e nd:, with Xo. 3 of my list as abovi:-, a nd extends the list backwards to ten
additional names, beginning \\-'lth the somewhat mythical disciple of Buddha, Su-bhuti ;
and including legendary Indian personages as rc-lnca.rnations, as we11 as the following six
Tibetans, the fourth of which is usually he-kl to be the first of the Tashi-lhunpo Grand
.Lamas. As, howe ver, Tashi-lhunpo was onJy built.in 1445, only the latter two of this list.
coul<l be conten::tpora 1y with it, and as is noted in the t ext, thefr biographi('S show that
t hey were ordinary monks w ho held no high post, if any at all, at Tashilhunpo.
SUPPI.il!ErOT.-\RY LIST OF 80-C.U.LED PA)i-Cll'E:s <iRAXD LAMAS.
1. JC-ug-pa lftas-btsas, of rTa-nag monastery.
2. &t-~ky(t I'tmdita (1182-1252).
3. g Y un-sron wlo-rje dpal (1284-1376).
4. mR'as-sgrub dfle-leys-dpal za ng-po (1385-1439).
5. pan-ch'en-bSod-mwis p'yogs k.11i-.fJlmi-1)<i ( HSfl-1505)
6. dbtn-sa-pa blo-bza:ri lJon-uruU (1505-1570).
2 At" Tashi-tzay," N.E. of T,1shi-lhnnpo (l\L, p. 92) .
a L()I. dt., p. 83.
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Gl/ANJJ 'l'ASHI-LAJJAS. 237
1 He held, accorcting to Turner (p. 246), the st.coud rank iu the court of the Tashi
Liima, and w a.s by birth a Mauchu Ta rtar. He was t hen only about twenty-twl)
year$ of a.ge.
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238 THE l!IBRARCHY A.YD RE-I.NC.Al!X.A1'E /,A .II.AS.
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GR.-/XD LLIIAS or 1'.ISfnTJtUSl'O.
a 'fun.NEu's E,nb((s.~y, etc. The new Tashi Liima was installf'd in October, li~4, in tlw
pr('sence of the Dalai Lama, the Chinese l\Ii11i8tt>r or AmLan, the Uesub Rirn bnc'e, i.lnd
the heads of all the 1nonastery in Tibet, as df'~c ri bell by Purangir Uosain, the nati\e
ag<:nt of the \Varren Hastings, )J., lxxv.
4 ii., 15i.
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240 TJJE J{]EJ/ARC'HY AKD 1/F:-INC'.AUNATB l,I.JJAS.
l\longol or Yuen dynasty of China, fou u,lcd by Jingis and Kubilai Khan, and driven
from the throne in 13ti8.- :'IIARKH., p. xlix.
;l KOPPEN, ii., 178.
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1'.AR.d,\'Al'JIA .,u JJ SA-KrA lllEJUJ/ CJIS. 2-11
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242 THE HIEllAHCJ!l" .A.YD RE-JXG.ARNATE L,Lll.AS.
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B/101',LV HJEJ/.Al/CI-I. :!43
l MARKll ., p. 27.
:: In the 8heng Wu Ki, and registered by tbe Colonial Board at Pekin. (:\Ln..:a)
.l.ll.A.S., vi., p. 307.
:i The last re-incarnate Liima bearing this title, and the tutor of the Tashi llrand
LB.ma, was beheaded about 1886 for harbouring surreptitiously Sarat C. Das, who is
regarded as an English spy; and although the bodies of his predecessors W ('re con
sidcrcd divine and are preserved in golden domes at Tashi-lhunpo, his headless trunk
was thrown ignominiously into a river to the S."' of Lhasa, near tl1e fort where
he had been imprisoned. On account of his violent death, and under such
circumstances, this re-incarnation is said to have ceased. From the glimpse got of
him in S..'\rat's narrative and in his great popularity, he ,(Ct>ms to _ha,~e been a most
amiable man.
R 2
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2U 7'1/E Hfl{l(AJ/C'Hl" A.YlJ Hl~'. f.YCAUN, JTI,' L,1.11118.
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FEJJALE 1!E-IXUAJ!NA1'10./1'8.
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2-16 TJIE HJEHARC'Hr A.YD RE-INGAH.YA'l'E LAJIAS.
infants ,vho ha,e been born under miraculous portents just after the
death of the deceased Lama, and with prayer and worship to ballot
a selected list of names, which are written by a committee of
Lamas on slips of paper and put into a golden jug, and then amid
constant prayer, usually by 117 selected pure Lamas, to draw by
lot in relays, and extending over 31 to 71 days, one of these, which
is the nume of the new incarnation. As, howeYer, the Pekin
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DISCOVERINO 1'118 NEW IXCAUXA1'!0N. 2t7
gye, where he dreamed that he was to look in the lake called Lba-
moi-lamtsho for the future Dalai. He looked, and it is said that,
pictured in the bosom of the lake, he saw the infant Dalai Lama
and his parents, with the house where he was born, and that at
that instant his horse neighed. Then the monk "ent in search
of the real child, and found him in Kongtoi, in the house of poor
but respectable people, and recognized him as the child seen in
the lake. After tbe boy (then a year old) had passed the usual
ordeal required of infants to test their power to recognize the
property of the previous Dalai Lii.ma, be was elected aR spiritual
head of Tibet.
These infant candidates, who, on account of their remarkable
intelligence, or certain miraculous signs, 1 have been selected
from among the many applicants put forward by parents for
this, the highest position in the land, mrty be born anywhere
in Tibet.2 They are ubj ected to a solemn test by a court com-
po,ed of the chief Tibetan re-incarnate Lumas, the great lay
officers of state, and the Chinese minister or Amban. The in-
fants are confronted with a duplicate collection of rosaries, dorjes,
etc., and that one particular child who recognizes the properties
of the deceased Luma is believed to be the real re-embodiment.
To ensure accuracy the names are written as aforesaid, and each
slip encased in a roll of paste and put in a vase, aud, after prayer,
they are formally drawn hy lot in front of the image of tl,e
emperor of China,3 and the Chinese minister, the Am ban, unrolls
the paste and reads out the name of the elect, who is then hailed,
as the great God Avalokita incarnate, hence to rule ornr Tibet.
An intimaLion of the event is sent to the emperor, and it is duly
acknowledged by him with mnch formality, and the enthrone-
ment and ordination are all duly recorded in like manner.
Interesting details of the ceremonies as well as of the prominent
part played by China in regulating the pontifical succession, have
- - - - - - - - - - - - - -- - --
1 Circumstantial stories are told of such applicauts to the effect, that wlwn only a
few months old the infants have obtained the power of speech for a few rnoments and
informed their parents that the Lamas ha.Ye left Potala to come and claim them.
2 The distant villages of Gada, south-west of Darchhcndo (Ta-chhien Lu) and
Lithang, have each produced a Dalai Lama.
3 The emperor Pure Kien Lung, who died 17flfi, since his final subjugation of Tihet,
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248 THE HIE!lAl/CIIY AND RE-INCAHNAJ'E l.AllL-IS.
1,v. F. }JAYU, J/{ 1t.~l1'atio11s of tM L<imaisl S,1Nti:m i,t 1'ihtt 1 drawn from Chi11r-sr
Sources, .f.R .. I .S., vi. ( LK72), p. ~8-1 .MJ.
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DI::iGOVb'J{[XG 1'HE NEJV INGAl!YA1'10X. 2-19
ment of the miraculous signs attending the children that were dis-
covered on inquiry.
[Enclosure.]
Detailed statement of the miraculous signs attending upon four
childrnn, drawn up for his majesty's perusal from the despatch of t he
chancellor reporting the same : -
1. A-chu-cho-ma, the wife of the Tibetan n,imed Kung-pu-tan-tseng,
living a t the Pan-jG-ch ung post-station in Sang-ang-k'iiih-t;;ung, g,we
birth to a son on the 13th day of the 11 th month of the year Jii-hai
(19th December, 1839), upon a repol't concerning which having been r e-
ceived from the local headmen, the chancellor despatched Tsze-f&ng-cho-
ni-'rh and others to make inquiry. It was thereupon ascertained that
on the night before the said female g:tve birth to her child, a hl'illiant
radiance of many colours was manifested in the air, subsequenily to which
the spring-water in the well of the temple court-yard changed t o a milk-
white colour. Seven days afterwards, there suddenly appeared upon
the rock, behind the post-station, t he light of a fl ame, which shone for
a length of time. Crowds of people h astened to witllcss it, when, how-
ever, no single truce of fire rem,1ined, but upon the rock there was
manifeste,I an image of Kwan Yin (Avulokita) and the characters of
Na-mo 0-mi-to-Fo (Amitabha), together with the imprint of footsteps.
On the night when the chil<l was born, the sound of music was heard,
an<l milk dropped upon the pillars of the house. \-Vhen the commis-
sioners instituted their inquiry, they found the chikl sitting cross-
legged in a dignified attitude, seeming able to recognize them, and
showing not t he slightest timidity. They placed a rosary in the child's
hands, whereupon he appeared as though reciting sentences from the
Siitrn of Arnita Buddha. In addressing his mother he pronouDced the
word A-ma with perfect distinctness. His features were comely and well-
forme<l, and his expression bright a nd intellectual, in a degree superior
to that of ordinary children.
In addition to the foregoing report, certificates by the local headmen
and members of the priesthood and laity, solemnly attesting personal
knowledge of the facts therein set forth, were appended, a nd were
transmitted aft er authentication by the chancellor to omselves, etc., etc.
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250 1'ffB JIJE/UJW Hl' AXD llB-IKC.A RKAT'E LA..UAS.
they , ubsequently received a letter from the chancellor to the effect that
the children had successively arrived and had all been lodged in the
Sangha monastery at Te K'ing, to t he eastward of Lassa, whereupon he
Juul appointed the 21st day of t he 5th month for proceeding to put
them to the proof. On that day, accordingly, your servants proceeded
to the Sangha monastery in company with the Panshen Erden i, the
chancellor, and all the httt',,l,;l,t'u. klwn-pu, 1.:o-pu-lwi, etc., when it was
ascertained by a careful inquiry into each individual case that the two
children born respectively at Sang-ang-k'iiih-tsung and at La-kia-jih-wa
in Tibet are both aged three years, and the t wo children born re-
spectively in the tribalty of K 'ung-sa in the district of Ta-tsien-lu and
at the Tai Ning monastery are both aged four years-that their per-
sonal appearance is uniformly symmetrical anJ proper, and that all a like
display a n elevated demeanour. H ereupon the Panshen Erdeni and
his associates laid before them for recognition the image of Buddha
worshipped by the late D,,lai Liima, together with the bell-chpper,
swinging clrum, and other like ,uticles used by him, a ll in duplicat e, the
genuine objects being :wco!llpanied by imitations. The children showed
themselves capable of recognizing each individual article, without hesi-
tation, in presence of the assllmbled clergy and people, who, as t hey
crowd eel a round to behold the sight, ga,e Yent aloud to their admiration
of the prodigy.
A despatch was subsequently receiYed from the. chancellor to the
effect that t he supematural intelligence of the four children having
been te$ted by joint investigation, and hnving been authenticated in
the hearing and before the eyes of all, he would request that the names be
placed in the nm and t he lot be drawn on the 25th day of the 5th
month; in addit ion to which. he forwarded a list of the names bestowed
in infancy on the four children and of the names of their fathers.
Your servants having in reply assented to the proposed arrangement,
masses were performed during seven days preceding the date in ques-
tion by t he lmt'ukht'n and Lamas, of mount Putala and the various
monasteries; and, on t he appointed day, the Panshen Erdeni, the
chancellor, and their associates, followed by the entire body of Lam.as,
chanted a mass before the sacr ed effigy of your majesty's exalted
ancestor , the emperor Pme, oflering up prayers subsequently in devout
silence. On the 25th day of the 5th month your servants reverently
proceeded to mount P 6tal3, and plrrced the golden vase with due devo-
tion upon a yellow altar before the sacr ed effigy. After offering in-
cense and performing homnge with nine prostrations, they inscribed
upon the slips, in Chinese and Tibetan characters, the infant-names of
the children and t he names of their fathers, which they exhibited for
the inspection of the respective relatives and tutors, and of t he
as.sembled Lamas. This having been <lone, your servant, Haip'u, recited
a chapter from the scriptmes in unison with the Panshen l<:rdeni and
the other [ecclesiastics], in presence of the multitude, and, reverently
sealing up t he inscribed slips, deposited them within the vuse. The
slips being small and the urn deep, nothing was wanting to secure per-
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TJJE CIIILD-lfIEIUIWH. 251
1 As, for example, in the case of the eleventh Grand Lama, whose father was a
poor fuel-seller.
2 Another account ( MAYEK, loc. cit., p. 295) states that he is kept at the" Jih-ki:1"
monastery to the east of Lhasa, or "Chih-ta-wang-pu."
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252 1'11E JJJb'llARC'li Y ANJJ HE-I.i\'C'Al!NA1'E L.1IJJAS.
At the age of four the child assumes the monkish garb and ton-
sure, and receives a religious name, and is duly enthroned at
Potala in great state and under Chinese auspices, as shown from
the annexed state paper:-
" Memorial dated the 18th day of the 4th month of the 22nd year of
Tao Kwang (27th Jllay, 1842), reporting the conclusion of the ceremony
of enthronement of the embodiment of the Dalai Lama .
"In obedience to these commands, Your serva~ts proceeded on the
13th day of the 4th month in company with the Chany-Chic, Hut'ukht'u
(the Pekin metropolitan) and the chancellor, followed by their subor-
dinate functionaries, the lmt',ikht'i,, Lamas, and Tibetan officials, to the
monastery on mount Jih-kia, for the purpose of escorting the Dalai
La.ma's embodiment down the mountain to the town of Chih-ta-hwang-
pu, on the east of Lassa, where his abode was temporarily established.
Your serv,rnts, in respectful conformity with the rules for at tendance
upon the Dalai Lama, appointed detachments of the Chiuese garrison
troops to form an encampment, and to discharge the duty of body-
guards during the two dnys he remained there. On the 15th, your
servants escorted the embodiment to the morn1stery at mount Piitala,
where reverent prostrations were performed, and the ceremonial obser-
vances were fulfilled before the sacred effigy of your majesty's ele-
vated ancestor, the emperor Pure. On the 16th, your servants
reverently took the golden scroll containing the mandate bestowed by
your majesty upon the Dalai Li"m1a's embodiment, together with the
sable cape, the coral coui-t rosary, etc., and the sum of ten thous,md
taels in silver, being your majesty's donations, which they cnused to be
conveyed upon yellow platforms to the monnst e1y at mount Potala, nnd
deposited with devout care in due order in the hall called Ta Tu Kang.
The couch and pillows were then arranged upon the divan; nnd on
the arriva l of the Dalai Lama's embodiment in the hall, your ser vants
and the secretary of the Clumy-cl,ia Ilut'11l.:ht'u, reverently read out the
golden scroll, embodying your majest y's mandate, to the perusal of
which the embodiment listeued in a kneeling posture, facing t oward
the east. After the reading was concluded, he received with venera-
tion the imperial gifts, and performed the ceremonial of three genuflec-
tions and nine prostrations in the direction of the imperial abode, thus
testifying' his respectful gratit ude for the celestial favour,. J-Iaviug
been iuvesood with the garments conferred by your majest y, the em-
bodiment was supported to his seat upon the throne; whereupon the
chancellor, at the head of the Tibetan priesthood, iutoued a chant of
DhiinuJi formulas, invoking auspicious fortune. All the lmt'11kht'u rrud
Lamas having performed obeisances, a great banquet was opened, and
the ceremonial of enthronement was thus brought to a close. The day
was attendecl by the utmost fine weather, and everything passed off
auspiciously and well, to the nniversal delight of the entire body of
clergy a nd laity of Lassa. This we accordingly bring to your majesty's
knowledge; and in addition we have to state, that as the embodiment
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JflS 1'1/Al.Yl.\'G AX]) NLVOJ/11'1'. 253
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254 1'HE HIERAlWHY .AXD RE-INOARNA.1'E f,AJlAS.
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XI.
1'IONASTERlE:,.
n
1
_:~
~ ~1 SOLATTOX fmm <he wodd h,s always be=" deside.a-
tum of Buddhist monks ; not as penance, but merely
to escape temptations, and favour meditation. The
monastery is named in Tibetan Gon-pa,2 vulgarly
Gom-pci, or " a solitary place" or hermitage; and most monas-
teries are situ11ted, if not actually in solitary places, at least some
distance off from villages, while around others which were origi-
nally hermitages villages have grown up later.
The extreme isolation of some of the Tibetan cloisters has its
1 After Hue.
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25G JJONASTER/Ei-i.
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T!lE SITE AAD NA.\18. 257
ihrce days' journey to the north of Tashi<ling, aloug a most difficult p.1tl1.
Thi!i is the most holv of th<' series.
TU{' ~ouTu lial1do s<ol 1;'u, or "ca"c of the occu lt fairies."' Jlnr it is said is A
hot spring, and on the rock arc many footprints ascribed to the fairies.
The E.\ ST sTI(ls p'u, or "S('crct cave." It Jies between the Tendong and :Mainom
mountains. about five miles from Yangang. It is a ,ast cavnn repute(l to
extend by a bifurcation to both Tcndong ;md Mainom. People go in with
torches about a quater of a mile. Its height ,arif's from fiye ff'et to onP
hun<lred or two hundred feet.
The ,YEsT bDe-cl/en p'u, or" cave of Great Happinrss." It is in the snow 1war
Jongri, and only reachable in the autumu.
1 rgyab ri brag dai1 mtlun ri mts'o.
~ 8ee my" Phtc(', Hiver and :\fountain XamC's of Sikhim," ete., ,!,.t.S.B., 1~91.
ll SCHLAG. , 179,
s
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258 MONAS1'ERIES.
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THE NAJIES. 259
DuB-DE = sgl'Ub (pr. "dub"), a hermit's cell + sde, a place. "The place
of the hermit's cell "-the oldest monastery in Sikhim, founded by
the pioneer missionary Lha-tsiin Ch en-bo.
P'EX-ZAN = p'c,n bliss or profit + b=mi, excellent. The monaste1y of
'' excellent bliss."
KA-co-PAL-BI (Ang. Ketsuperi) = mk'a, heaven + spyod (P" cho) to
accomplish or reach + dpa.l, noble + ri = the mona ~e,y of "the
noble mountain of the Garu<Ja (a messenger of the gods)" or "of
reaching heaven."
:\IA-", = ma-ni, a tablet inscribed with " Om mani, etc.," a Mendon,
"The gompa of the Mendoil "; here the giimpa was erected near
an old mendong.
SE-NON = Se, a sloping ridge + non, depressed. It is situated on a
depressed sloping ridge ; and is also spelt g:igs (pr. zi), a see-er or
beholder, + mnon, to suppress; and in this regard it is alleged that
here St. Padma-sambhava beheld the local demons underneath and
kept them under.
Y AN-GAX = ymi, pel'fect, also lucky + sgmi, a ridge. "The monastery
of the Iucky ridge."
LHlJN-TSE = Ihm,, lofty + rise, summit. ' The monastery of the lofty
summit."
="AlI-'fSE = rnam, a division or district + rtse. "Lofty d:vision" one
of the subdivisions of native Sikbim, on the flank of Tendong. It
is probable that this is a Lepcha name from tsit = " Seat of govem-
ment," as the site is a very old Lepcha one.
Tsux-T'A!I (Ang., Cheungtham) = btsnn, a queen; also "respected one,''
i.e., a Lama or monk; also marriage+ thmi, a meadow. This
gompa is situated overlooking a meadow at the junction of the
Lachhen and Lachhung rivers. It may mean "the meadow of
marriage (of the two rivers)," or "the meadow of the Lamas," or
"the meadow of Our Lady "-its full name as found in manuscript
being "btsun-mo ,in-chen t'a,i," implies that the Lamas derive its
name from "the precious Lady (Dorje-p'ag-mo)" whose image is
prominently displayed within t11e gompa.
Rrn-LIX (Ang., Rawling) = ,ab, excellent or high + gli,i, a place. This
monastery is situated on a high cliffy ridge.
::s"un-ux (An(l.,Nobling) = nub, the west+ gliii = "The gompaof the
western place or country." It lies on the western border of Sikhim.
DE-KYI-LI:'i' (Ang, Dikiling) = bde-skyid, happines8 + gli,, = "The place
of Happiness." It is a rich arable site with the beer-millet (mu,wa)
cultivation.
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260 .1l0XAS1'.b'R1ES.
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fTo,-ap. a;o
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CAI1'YAS ASD .lIENDO,{'S. ~61
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262 JJONASTERJES.
a er. Honas., JI., 30, e s(q., for descriptions; also his views about the respccth-e
meanings of .. Cnitya '' a cl "StU.pa."
"' In Mr. Hotlgson's r:olkctinn a.re nearly one hundred drawings of Caityas in Nepal;
FE1wussos's l/i.~t. Ind. irnd Ea-bt . ....-I 1cl., 303; FERG . .,\ND llu.noEss' Ca11(''1'n11ple1; a lso
CuNN1::-.0JlAM'S JJ!n'lsa ToJX!8 1 p. 12.
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CAI 7'YAS-CH'OR1'EN. 263
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204 .JJONAST8HJRS.
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RA~YSOJJED CATTLE. 265
the vicinity of the monastery a stone seat called a " throne" for
the llead Lama, when he gives nl-fnsco instruction to bis 1mpils.
One of the reputed thrones of the founder of Sikbim Lamaism
exists at the Pemiongchi Ch'orten, where the camp of visitors is
usually pitched. ,
There is no regular asylum for animals rescued from the
butchers, to save some person from pending death; but occasion-
ally such ransomed cattle are to be found in the neighbourhood
of monasteries where their pension-expenses have been cornred by
a donation from the party cnred. The animals have their ears
bored for a tuft of coloured rags as a distinctive and saving mark.
In Sikhim not far from most monasteries are fertile fields of
viiwwci (Eleusine corocnnci), from which is made the country beer,
a beverage which the Sikhim and Bhotiinese monks do not deny
themsel ves.
Over 3,000 monasteries are said to be in Tibet. But be-
fore giving a short descriptive. list of some of the. chief monas-
teries of Lamadorn it seems desirable to indicate the chief pro-
vinces into which Tibet is di\"ided.1
Tibet is divided into three sections, namely:-
1. Pod or "Tibet" proper, or the provinces of U and Tsang,
hence tbe name " lVeitscmg" applied to Tibet by the Chinese.
2. High (or Little) Tibet, or the northern provinces of Tod,
Nari, and Khor-sum.
3. Eastern Tibet, or the vrovinces of Kham, Do, and Gang.
In Tibet proper the central province of U and the western one of
Tsang have their capitals at Lhasa and Tashil-hunpo respectirnly. U
contains the districts of Gyama (and Konghu, including Pema-
Koi), Di-gung, Tsai-pa, Tsang-po, Che'-va, Phag-du, Yah-sang, and
Yaru-dag, including the great Yamdok lake. Tsang comprises
the districts of north and south L6-stod, Gnrmo, Ch'umig, S'ang,
and S'alu.
Little Tibet is divided inlo tbe three circles of sTag-rno Ladvags
(" Ladiik "), :'.\Iang-yul S'ang Sbmh, Guge Burang (" Purang "),
1 The best vernacular account of the geography of Tibet is contained in the
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266 NO NASTEll!ES.
1 For some details see SA RAT, in J. B u<l<l. J'ats. I nd., i., p. 4, seq.
2 To consecrate the ground a nd procure supernatural w orkl'rs St. Padma made t il e
1nagic-circle of rDo-r je-P'ur-pa w ith coloured stonn-dust, and having the K'ro-wo of
the five kinds, and aJI the necessary o fferings arranged in his presence, he worshipped
f01 sev en days. Then the five Jina::S (Dhyani Bmldhas, Gyal-wa-rigs-hia) appeared
to him, and t he king, being empowered, ah;o saw the faces of these five. Then the
Guru created several incarnation s of himself, some of whom entered the 1\Iar::ic.}ala,
while some flew up into the sky. Thnse incarnations caused the Tibetan devils to
bring storws and w ood from the hills arnl rivers, aud thus the foundation of bSam-yas
academy was begun. Human beings built it by da.y, while the de vils worked at it by
night, antl so t he g reat work rapidly progr<'ssed.
When the kiug salv t h<. g reat pile:; of gathered wood he was s urprised and was
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SA.11-Y.iiS. 267
a\\ estruck, and asked the Guru to explai n. Thr Guru thereon made the J\la'}J.c{ala of
7
the "Five," and worshipping for seven days, the Five transformed themselves
into five kinds of Garw~a birds, which were v isible to the kiug. Anrl at that very time
the Ouru himself became invisible, and the king sa w in his stead a g'reat garu<.la hold-
ing a snake in his clutches and beak ; but not seeing the Guru1 the king cried out in
fear. Then the garuqa vanished and the Guru reappeared beside him. The country
to the south of Samye was then, it is said, inhabited by the savage "kLa-klo" tribes,
which the Tibetans, through their Indian paudits, termed Xfi.gfis (cognate with those
of the Brahmaputra valley). The nex t day, a X5.ga, having transformed himself into
a white man on a white horse, came into the prcsrncc of the king and said, " 0 king !
How much wood do you need for building Samyiis ? as I will supply you with all you
want." On being informed of the requirements, the Nii.g:'i collect ed \\"Ood to au
enormous extent.
The building of the Sam.ye academy (gtsug.Jag-k'ai1) s wallowed up the wealth
of the king. So the Guru, accompanied by the king and his miuistns, went to the
bank of l\lal-gro lake, and keeping the ministers concealed in a sma11 v alley, the
Guru began to make a .1ll<t7J,rjala of the "Fi"c" and worshipped for seven days, after
which Avalokita sinhada, with Amit5.bha on his head, srood at each of the four direc~
tions, where dwell the four gods of the Five. On this the Niigii.s of the depths
became powerless, and the Guru, addressing them, said, 11 The wealth of my king
being exhausted, I have come to ask wealth." ~ ext day the banks were found linrd
with glittering gold, which the Guru caused the ministers to carry off to the palace.
On this account all the images of gods at Sam-yiis are made of solid gold, and of a
quality unequalled in any part of our world of Jambudvip.
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268 Jl0NAS1'El/I8S.
the fresh stains of bodies which the demons have dragged to the place
during the previous night.
\Ve have already referrer! to the miraculous account of the building
of this 1110nastery, which is said to rest upon Raksha fiends. On
account of the peculiar safety imparted to the locality by the spells of
the wizard priest, Padm<i-sambhava, the Tibetan government use the
place as" bank for their reser ved bullion and treasure, of which fabu-
lous sums :.re said to be stored there.
Although it is now presided over by a Sa-kya Lama, the majority of
its niembers are Nin-n1a.
GXH-LDAN, the monastery founded by Tso11-K'a-pa, is one of the four
great Ge-lug-pa or established church monasteries, the others being
De-pung, Sera and Tashi-lhunpo.
Its full name is dGah-ldan l'l'i'"::un-par Gyal-wahi glin, or the Continent
of completely victorious happiness.
This monastery stands enthroned on the dbA,i-JCo, hill, about
twenty-five miles K N.E. of Lhasa. Its founder, Tsol'l-K'a-pa, raised it
to a high pitch of fame a,nd filled it with costly images. The chief
object of veneration is tlie grand tomb of Tson-K'a-pa, which is placed in
the Tsug-la-k'ai1. It is a lofty mausoleum-like structure of marble
and malachite, with a gilded roof. Inside this outer shell is to be seen
a beautiful Ch'orten, consisting of cube pyrmnid and surmounting cone,
all &'>id to be of solid gold. \Vithin this golden casket, wrapped in fine
cloths, inscribed with sacred Dha rani syllables, are the emb,ilmed
remains of the great reformel', disposed in sitting attitude. Othel'
notable objects here are a mag nificent l'epresentation of Cham-p:i, the
Buddha to come, seated, European fashion, on a thl'Dne. Desicle him
stands a life-sized image of '.l'soi1-K'a-pa, in his cha racter of Jnm-pal
Nin-po, which is supposed to be his name in the Galdan heavens. A
rock-he wn cell, with impressions of hands and feet, is also shown as
Tson-K'a-pa's. A very old statue of S'inje, the lord of D eath , is much
reverenced here; every visitor pl'esenting gifts and doing it infinite
obci&'tnce. The floor of the large central chamber appears to be
covered with brilliant enamelled tiles, whilst another shrine holds an
eJligy of Tson-K'a-pa, with images of his five disciples (Shes-mb :,,en-ge,
K 'a-grnb Ch'os-rje, etc.) standing round him. The library contains
manuscript copies of the sa.int1s works in his owu handwriting. 1
U nlike t h e other large Ge-lug-pa monasteries, the hendship of Giih-
ldan is not based on hereditary incarnation, anrl is not, th,1cfor e, a
child when appointed. He is chosen hy a conclave from mnong the
most scholarly of the monks of Scm, De-pnng, and this monastHy. The
late abbot bec:ime ultimately regeut of :ill 'l'ibet. The nmnuer of in-
m:ites here is reckoned at about 3,300.
DE-PUNCI ('bras-spui1s), the most powerful and populous of all the
mouasteries in 'l'ibet, founded in and named a,fter the great IIHlian-
'l'antrik monastery of "The rice-heap" (Srl-Dhanya Kataka) in
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DBPUNG AKD 8El!A. 26~
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270 Jlf0XAS1'ERIES.
day) it is taken out of its casket and carried in state to Potala, where
the Dahi Lfnna puts it to his head. It is thereafter carried by a high
official of Sera monastery to the Chinese Amban, the govemors (Shape)
and the regent, all of whom touch their heads with it. Afterwards
thousands throng to Sera to receive its holy touch on their heads as a
defence against all evil and spells.
In the great assembly hall is a huge image of Avn,lokita with eleven
heads.
T,smLHUNPO (bkm-s'is Lhun-po), or the "Heap of Glory," the
headquarters of the Pan-ch'en Grand Lama, who to some extent shares
with the Lhasa Grnnd Lama the hen,dship of the chmch. Its general
appearance will be 8een from the foregoing plate on page 260, from a
native drawing. The monastery forms quite a small town, and not
even L,,mas other than established church can stay there over-night.
It is well known through the dPscriptions of Bogle, Turner, etc. lt is
situated near the south bank of the Tsang-po, at the junction of the
:N"ying river, in 89 7' E. long., 29 4' 20" N. lat., and altitude, 11,800
feet (MARKH., xxvii.). This celebrated establishment has been long
known to European geogrnphers as "Teeshoo Loombo."
Mr. Bogle describes it 1 as being built on the lower slope of a steep
hill (Dolrnai Ri, or hill of the goddess Tara). The houses rise one over
another; four churches with gilt ornaments are mixed with them, and
altogether it presents a princely appearance. Many of the courts are
flagged with stone, and with galleries running round them. The alley,;,
which are likewise paved, are narrow. The palace is large, built of
da1k-coloured bricks, with a. copper-gilt roof. It is appropriated to tho
Lamii and his officers, to temples, granaries, warehouses, etc. The rest
of the town is entirely inhabited by priests, who are in number about
four thousand. Mr. Bogle also describes the interior of several of the
state rooms and temples. On the top of mount Dolmai Ri is a stone
cairn, where banners are always fluttering, and where, on high festivals,
huge bonfires are set ablaze. The lay capital of the province, Shigatse,
. lies on the upper ridges to the N. E. of this hill, hardly a mile from
this, the ecclesiastical capital.
The lofty walls enclosing the monastic town are pierced by five gate-
ways. Over the eastern gn,te has been placed, in large carved letterR,
a prohibition against smoking within the monastic precincts. The
western gateway seems to be regarded as the main entrance. So, el)ter-
ing the monastic premises there, you find yourself in a so1t of town,
with ln,nes lined by lofty houses, open sqnMes, and temples.
In the centre of the place is the grand cathedral or assembly hall.
Its entrance faces the east. Its roof is supported by one hundred
pillars, and the building accommodates two to three thousand monks
seated in nine rows ou rugs placed side by side on the floor. The four
central pillars, called the Ka-ring, are higher than the rest, and support
a detached roof to form the side skylights through which those seated
in the upper gallery can witness the sel'vice. The rows of seats arranged
1 )'JAUK., p, 90.
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'l'ASHl-Lll UN 1'0. ~71
to the right side of the entrance are occupied by the senior monks, such
as belong to the order of Rigch'en, Pharch'enpha, Tommpa, Kah-c':m,
etc. The seats to the left side are taken up by the junior monks, such
as Ge-ts'ul and apprentice monks, etc., of the classes called Dura am!
Rigding,
The court around it is used by the monks for religious dances and
other outdoor ceremonies. Round the space are reared the halls of the
college, four storeys in
height, provided with
upper-floor balconies.
North of these buildings
are set up in a line the
huge tombs of deceased
Pan-ch'en Lamas. The
body of each is em-
balmed and placed with-
in a gold-plated pyramid
raised on a tall mrtrble
table, and this structure
stands within a stone
mausoleum, high and
decorated with gilt
kanji,a and small
cylinder-shaped finials
made of black felt. One
of these tombs is much
bigger than the rest. It
is that of Pan-eh'en Er-
teni, who died in 1779.
There aie four con-
ven tnal colleges at-
tached to Tashi-lhun-
po, all of which receive
students from every part
of Tibet, who are in-
structed in Tantrik rit-
ual, and learn large
portions of that divi-
sion of the scripture~.
The names of these
colleges are Shar-tse
Ta-ts'an, Nag-pa Ta- Tmrn OF 'l'ASHl L.\MA.1
ts'au, Toi-sam Lin, and
Kyil-k'an Ta-ts'an. Each of these institutions has an abbot, who is the
tul-wa, or avatar of some bygone saint ; and the four abbots have
much to do with the discovery of the infant successor to a deceased
Pan-ch'en, or head of the monastery. From these abbots, also, one
1 After Turner.
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272 N.ONASTERIES.
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1'AS1II-LJJUN1'0. 273
1 After Turner.
T
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274 JIONAS1'ERIES.
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S.Aill-DING AND DORJE-P'AG-MO. 275
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276 !II0NAS1'E1UBS.
barred chamber, hard by to which no one may be admitted, are laid the
dried mortal remains of all the former inca1nations of Dorje P'ag-mo.
Here, in this melancholy apartment, will be one day placed the body of
the present lady abbess, after undergoing some embalming process. 'l'o
the grim charnel-house, it is considered the imperative duty of each
incarnate abbess to repair once, ,?bile living, to gaze her fill on her
predecessors, and to make formal obeisance to their mouldering forms.
She ,nust enter once, but only once, during her lifetime.
Another hall in this monastery is the dus-k'a,i, the walls of which
are frescoes illustrative of the career of the original Dorje P'ag-mo.
There, also, have been put up inscriptions recording how the goddess
miraculously defended Sam ding, when, in the year 1716, it was beset
by a Mongol warrior, one Yung Gar. When the Mongol arrived in
the vicinity of Yamdok, hearing that the lady abbess had a pig's head
as an excrescence behind her ear, he mocked at h er in public, sending
word to her to come t o him, that he might see the pig's head for him-
self. Dorje P 'ag-mo r eturned no angry reply, only beseeching him
to abandon his designs on the monastery. Burning with wrath, the
warrior invaded the place and destroyed the walls; but, entering, he
found the interior utterly deserted. H e only observed eighty pigs and
eighty sows grunting in the du-khang under the lead of a bigger sow.
He was startled by this singular frustration of his project; for he could
hardly plunder a place guarded only by hogs. When it was evident
that the Mongol was bent no longer on rapine, the pigs and sows were
sudrlenly transformed into venernble-Jooking monks aud nuns, headed
by the most reverend Dorje P'ag-mo; as a consequence, Yung Gar,
instead of plunde1ing, enriched the place with costly presents.
A certain amount of association is permitted between the male and
female inmates of this convent, who together number less than 200.
Dorje P'ag-mo retaius one side of t he monastic premises as her private
residence. It is asserted by the inmates t hat the good woman never
suffers herself to sleep in a reclining attit ude. During the day she may
doze in a chair, during the night sh e must sit, hour after hour, wmpt
in profound meditation. Occasionally t his lady makes a royal progress
to Lhasa, where she is received with the deepest veneration. Up in
northern Tibet is another sanctuary dedicated to Dorje P 'ag-mo. This
convent also stands on an islet situated off the west shore of the gr eat
lake, 7Cfmiles N.'W. of Lhasa, t.he Nam Ts'o Ch'yidmo, and is much
akin to Samding, comprising a few monks and nuns under an abbess.
At l\farkula, in Lahul, is a third shrine of the goddess.1
D1-KUNO ('bri-gui1) about one hundred miles N.E. of Lhasa, is one
of the largest Kar-gyu-pa monasteries. It is said to receive its name,
the "she-Yak," from the r idge on which it is situated, which is shaped
like the hack of a yak. It was founded in 11 GG, by the son of the
Sakya Lama, Koncho Yal-po.
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JlINDOLllNO, DORJE-D.AU, E1'0. 277
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278 1lfONASTBRIES
1 Explor<'r R.N.'s account (:-3.U ., 188!), p. 50). 2 Lama. lTgye n Gya-ts'o, loc. cit., 25.
3 llABEH, Suppl. Peepers, R. Ueog. &cy. / see also RocKm 1.L, L., 184, etc., 00.
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I.\' OHISA. 279
IN CllL"iA.
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280 JJONASTERJES
KUIIU3U!tl ('f'.!-EHll-SSl'),2
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IX JIO.YGOLIA. 281
IN MOXGOLlA.
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282 NONAS1'ERJES
built on the declivity in horizontal lines one above the other, resemble
the steps of an enormous altar, of which the temple of Ta,anatha,
Lii.ma appears to constitute "the tabernacle." Hue says it contains
30,000 monks !
Kuku Khotun, or "blue city," near the northern bend of the Yellow
river, is said by Hue to have formerly been the seat of Jetsuo-Dnm-pa.
It contains five monasteries with about 20,000 Lamas .
IN SIBERIA.
lo south Siberia, amongst the Iluriats, near the Baikal lake, a large
monastery is on a lake thirty versts to the north-west of Selinginsk,
and the presiding monk is called the K 'an-po Par}<Jita, and claims to be
a re-incarnate Lama. 1
IN EUROPE.
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LV LADA/1.. 283
1 GonwlK-.AUSTEN, loc. cit., p. 72. 2 :MARx, loc. cit.; CuNNINGH'1M, et. ed.
a Ser Results of Scientific 1\1.ission.
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284 JJONASTERIES
the river Ind us, five miles south-west of Leh. The Lamas belong to
the "Ge-ldan-pa " order of Lamas. 'fhe Lamasery has an incarnated
Lama.
SHER-GAL, figured by Knight, loc. cit., p. 127.
KtLANG (Kye-Ian) in British Ik'ihul, romantically situated near
glaciers, at an elevation of about 12,000 feet.
Gu-GE, where several translations were made over 800 years ago, and
still of repute for printing and for its elegant manuscripts.
KANUM, in Kunaor or Kanawar, where Osama studied. Also Dub-li11,
Poyi, anti Pangi.
IN NEPAL.
IN BllOTAN
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nr s ai.HJJL 285
0
z
]
~
Map N:uue. Vfrnaculat Name. .Meaning of the Name.
.... e1
Og
.s:S
'3i
r:~ ~~
"' I z""
I~
~a.nga Clielling g~n.i1 1iags ch'os Tl,e place of secret spells ... 169i I 25
gliti
2 , Dulxli The hermit's cell 1701 30
! ! b~~1:;:rgchi R~~{'.~;!d;~frtse The snbliine peTfect lotus ...
tsan-ml~ai ... The TBen's house ...
1705
1716
!OS
3
5 Ta:-:hicling bkra-s'is-ld 1i The elevated central glory 1716 20
6 ~enan gzil-gnon The s nppre:-!-(or of intense
fear 1,16 8
7 Rincl1inpong ... rin-ch'cn 8pmis The precions knoll 1730 8
s !fa.long ra-Llai, ... 1730 so
9
10
)fali
Ra.111 tbek
mad-lis
Ilam-tek A Lepcha village name mo I
1740 80
15
-'-
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286 ,l10XAS1'ER1ES.
i\ LA:\tA.TS1' C.UR:S.
Lw-ch'a, n.fterJ-In~.
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l.11\,1 .l,n 17.. ~c,:,=,.,=..-,.,-,-------~-=~-----J
7 .. f,rt /. 287.
,P'nm n 1,ntfr,. ,lr>\""'J:'.I
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~87
XII.
4 G'ebi-cylindrical erections from thrre feet high and about a, foot wide' to a greater
size, co,~(1-ed by coiled ropes of black yak-hair and bearing a few white bands trans-
verse and vertical, and when surmounted by a trident arc called (J1ftb-dar.
5 The Homans in circumambulating temples kept them to their right. The Druids
observed the contrary. To w ttlk arouud in the lucky way was called D easil by the
Gaels, and the contrary or unlucky wa"'} withershins or widde,sin,u's by the lowland
Scotch. See JA..'\lIEsos's Scottislt Diet./ R. .A. AR,\ISTRo:s-a's Orrelic D iet., p.18:l; CnooKE's
fotr(J(l, ~ RocKH1LJ,, L., p. 67.
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288 TBMl'LF:S AXD 0A1'1!EDRALS.
which are turned by the ,isitor sweeping his hand o,er them as
he proceeds.
The main door is approached by a short flight of steps ; on as-
cending which, the entrance is found at times screened by a large
curtain of yak-hair hung
from thf' upper balcony,
and which serves to keep
out rain and snow from the
frescoes in the vestibnle.
Entering the vestibule,
we find its gateway
guarded by several fear-
ful figures. 1 These usually
are-
1. The tutelary demon
of the ground, usually a
red devil (:l'siin) a brawny-
Jim bed creature of elabor-
ate ugliness, clad in skins,
and armed with rnrions
weapons, .and differing in
name according to the
locality.2
2. Especially vicious de-
mons or c/ii minores of a
more or less local char-
acter. Thus, at Pemi-
ongchi is the Gycil-po
S'ulc-clen with a brown
T :t,;llPLE-DOOR Jh::m)l\", face and seated on a white
elephant. He was form-
erly the lt>arned Lama Siid-nams Grag,-pa, who being falsely
charged with licentious lfring and deposed, his spirit on his death
took this actively malignant form and "Teaks his wrath ou all who
fio not worship him-inflictini;: disease and accident.'
1 Comp.ire with df'sc ription nf Chin('SC' Bucld, t<'Tllplt>s by EITE L, L eet~. on B uddltiim .
2 Thus the I1 1cal dPv il of Iling temple near Darjili11g is c!\11f'd " Th" Entirely \ 'ictorious
Soaring- H,ligioH " (Ch'os-l<li 1\ rnnm-rgyal ) .
:1 f'<,mpan w ith thl' malignant g ho::.t:; of Bni hmans in India. ('f. 'fAwx1o:v's K at/1a,
S(lr it S(;ym,,, li., 3:38, 511
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7'J!E VEJ$1'lBUl,E. 28V
l-i-LAHDL\!\" J\1;,,;<. OF
(f'iriipal.sha.)
4. Ht>re also are sometimes portrayed the twelve 1'<in-1nn - t.he
aerial fiendesses of Tibet, already figured, who sow disease and who
were subjugated by St. Padma.
Confronting the Yisitor in the Yestibule nre the four colossal
1 rA"i -h,,l.
t:
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2DO TF:.1/PU,S A.YD C'AT!l!WJULS.
1 F1,r ihPir df'.-.('Ji11ti1m~ am] titl1s :-.11 11.376. .\mnng-!-t th1 ci1111111011 fi('11we ,1):-0 n
pr~utf>fl lwr1 ;1r<' ' 1 'fill' Jl;1r111onioutt Four 1mt"un-p.1 rnam 1,',.i 1, n 11:tppy family,
<'<nftistin~ of ;rn cJ..pha11t 1 monl<f'y, rahhit. a111l 11arrnt; and tht )nn~-livtd s~1~t 111i-
ts'l'-rii1) with his der>r, ('omparal1le tu lht J.1pa1wst' (:'JJl(-rc:, un<' nf tili Mt'''tn J.:l'llii of
Ciuml L1uk, nlld tlw lnn,:--li\1() hcrn1it, .V-11rn,
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TJIE IN1'ERI01l.
other emblems. The brightest of colours are used, but the general
effect is softened iu the deep gloom of the temple, which is dimly
lit only by the entrance door.
Above the altar are placed three colossal gilt images in a sitting .
attitude, "The Three Rarest Ones," as the Lamas call their tl"inity;
though none of the images are considered individually to represent
:x,.,.,.,. x~>'.:- .rxx - X.X)O(~/X~~x;.
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1'E.llPl8S A.YD C.A1'11 EJJHA LS.
L !Jt.:ni-:it's /'a/r1,f/11r.
2 ('u1run. 1., ./. .1.S H ., 184fl; H ooK1-: 11, Jlim. .lour.~.. i., 3:!3: ii., p. HIS ; :-;i r H . TY.:-.n1.'i
Jo11r. p. 21:l; Sir ) f. \f lJ,l.lA~I:-, /luddhism, p . -t\10.
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'/'118 [.\'1'1;'1{101!. 293
The large images are generally of gikled clay, and in Sikbim the
most artistic of these come from Pa-to or "Paro" in Bhoti"Ln. A
few are of gilded copper and mostly made by Newaris in Nepal.
All are consecrated by the introduction of pellets of paper inscribed
with sacred texts ao detailed in the chapter on the pantheon.
Amongst the frescoes on the walls are displayed nnmerons
Lanrn.ist saints and the pictorial Wheel of Life, though this last is
often in the vestibule.
There are also a few oil-paintings of divinities framed, like
Japanese Kakernonos, in silk of grotesque dragon-pattPrns with a
border, arranged from within outwards, in " the primary" colours
in their prismatic order of red, yellow, and blue. Some of these
pictures are occasionally creditable specimens of art.
The seats for the several grades of officials and the Lamaist
congregation are arranged in definite order. The general plan of
a small temple interior is shown in the foregoing diagram. Along
each side of the nave is a long low cushion about three inches high,
the seat for the monks and 110,ices. At the further end of the
right-hand cushion on a throne about 2!! feet high Rits the abbot
or professor (Doi;je LiJ-pon),1 the spiritual head of the monastery.
Immediately below him, on a cushion about one foot high, is his
assistant, who plays the si-i'ien cymbals. Facing the professor, and
seated on a similar t hrone at the further . end of the left-hand
cushion, is the Urn-else 2 or chief chorister or celebrant., the
temporal head of the monastery; anrl below him, on a cushion
about one foot high, is the deputy chorister, who plays the large
ts'ogs-?ol or assembly-cymbals at the commant.! of the Um-clsf,,
and officiates in the absence of the latter. At the door-end of the
cushion on the right-hand side is a seat about one foot high for the
provost-marshal, who enforces discipline, and on the pillar behind
his seat hangs his bamboo rod for corporal chastisement. Dnring
the entry and exit of the congregation he stands by the right side
of the door. Facing him at the end of the left-band cushion, bnt
merely seated on a mat, is the water-man.
To the left of the door is a table, on wbicb is set the tea and
sonp which is to be served out, by the unpassed boy-candidate~,
during the intervals of worship.
l rJo~rjc slob-dpon.
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2~4 TE.IIPLES A.YD CATJIE/JJULS.
To the right front of tlie altar stands the chief Lama's table,1
about two-and-a-half feet in length, and one foot in height, and
often elaborately caiTed and painted with lotuses and other sacred
symbols, as figured at page 215. BC'Lind it a cushion is placed.
upon which is spread a yellow or blue woollen rug, or a piece of a
tiger or leop~rd skin rug, as a seat. The table of tLe abbot or
professor contains the following articles in the order and po~ition
shown in this diagram:-
The other two monks who are
allowed tables in the temple are
ol the chief chorister or celebrant
and the prornst-marshal. The
2.4 3 2 I I
chief chorister's table faces that
l. i\lagic rice-offe ring of unberse.
of the abbot, and contain s only a
2. Saucer with loose rice {Clt'cn-clu holy water rnse, bell, cloi;je and
nr 11e-scl} for throwing in sacrifice. the large cymbals. The table of
3. ~mall hanc.l-drurn. the prornst stands in front of
4. Ilell.
.3. DorJc-sccptre. the seat of that officer, near the
fi. \'a.-;e for holy-water. door, and contains an incen,e-
goblet (S11?1g-bm'), a bell andcloi;je.
At t he sl-'ot marked" 13 " on the plan is placed the lay-figure
of the corp,e whose spirit is to be withdrawn by the abbot. At
the point marked "12" is set, in all the larger temples in ~ikhim,
the throne of the king, or of the re-incarnated Lama-the " pro-
tecting lord " 2-when either of them Yisits the temple.
On each pillar of the colonnade is bung a small silk banner with
fiye Aap,:,3 and others of the same shape, but differently named.'
aria bung from the roof, and on each sitle of the altar is n. large
one of circular form."
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1'HE ALTAU. 295
UMBRELLA-CANOPY,
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1'/,'Jll 'L./!,}:/ .A 1\'D C'A 'l'l! J; JJI! A lS.
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1'1/F: ()FF8ll1Xr.S. 297
Below the altar stand the spouted water-jug ' for filling the
s maller water-vessels, a dish to hold grain for offerings,2 an inceme-
holder, and a pair of flower-vases. And on the right ( of the
spectator) on a small stool or table is the magic rice-offering,
with its three tiers, daily made np by the t emple attendant, and
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1'/;'.\/1'/,/c'S .A.\'/J CA1'/ll:'/JHA!,:;.
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DEVIL/:!' AL1'AH. 299
DEVILS' ALTAR.
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300 1'8.lll'I./,;<; .t.\"D C:A'l'IIEIJ}{.1/J,',
The grea te,t of all the t emples of Lamadorn is the great cat h e-
dral of Lbasn, the St. l'eter's of Lamai, m, the skt'tch of whicl,,
here gi,-en, was drawn for m e hy a Lama artist , who 1isited Lhasa
with this ohj<>ct, and who delibern(<'ly sket ch ed the ~acre,! city and
its great t<'mple frolll tlw hillock about half a mile to tll( ,onth
o f tht> city. And with the description of it 7 we will close om
acc-onnt of temples.
This colossal tPmple, called "The Lord's House" (Jo-!l'u ]{'11 ;,),
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T.,f[ASA 0A7'/!ED1UT.,. 301
1 The name Lha.8a is properly restricted to the grf'at temple'. .Sroii Ti;au Gampo
appears to have been the founder of the city now generally known to Europeans as
Lhasa. It is recorded that he exchanged the wi]d Yarlung ,alley, which had been
the home of his ancestors, for the more central position to the north of the Tsangpo,
a. village named Rasa, which, on account of the ti'mplc he erected, was altered to
Lhii-sa, or" God's place." .An old fonn of the name is sai<l to be /nga-ldan.
~ These plates are said to be of solid gold, and gifted by the son of the- princcling
Ananmal, about the end of the twl'lfth ctntury A.D.
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302 TE.1/PLES A.YD C'ATTJEDRAlS.
side aisles, {.e., on the north and south side, as the entrance is
towards the east, is a row of small cells or chapels, fomteen to the
right and just as many to the left. The two cross-aisles form the
background, and are separated from the long aisle by sil\'er lattice-
work. Here are the seats of the lower priests for common prayer-
- - -- - - - - - - ----,-~
' s
R :
"'I
R i
I Afh:1 ti irn~i. I ha n not n pr0t h1c1tl the rdnt11c,:-. as tlll'y ar<' not i.uflicicntl~
1111wi~I'.
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Llf.'18.1 C"11'lf /;'f)/UL. ::io3
with its different states. From the stairs above we come into a
cross-aisle, which has just as many pillar,; as the two lower ones,
and is also the inner front lrnll of the sanctuary. The latter has
the form of a square, in which are six chapels, three on each of
the north and south flanks. In the middle is the place for the
offering altar, which, however, is only erected on certain occasionR.
On the other side of the altar, on the we,t side of the holy of
holies, also in the lowest depth of the whole edifice, is the quad-
rangular niche, with the image of t;<akya .:'1Iuni. Before the entrance
in this, to the left, is raised the throne of Dalai Liima, wry high,
richly decorated, and covered with the customary five pillows of
the Grand Lumas. Beside this stands the almost similar one of
the Tashi Grand Lama; then follow those in rotation of the
regenerated Lamas The abbots, and the whole non-incarnate
higher priesthood have their seat s in the cross-aisle of the san c-
tuary. Opposite the throne of Dalai Liima, on the right from
the entrance of the niche, is the chair of the king of the Law,
not quite so high as those of the regenerate Grand Lumas, but
higher than those of the other,. Behind him are the seats of the
four ministers, \Yhich are not so high as those of the common
Lamas.
On the west side of the niche stands the high altar, which i~
several steps high. Upon the top of t he higher ones ,rn see small
statues of gods and saints made of massive gold and silver; upon
the lower ones, as usual on Buddhist altars, lamps, incensories,
sacrifices, and so on; upon the highest, behind a silver gilt screen,
the gigantic richly-gilded image of Buddha i-iikya .:'1Iuni, wreathed
with j ewelled necklaces as native offerings. This image is named
"The gem of majesty" (Jo-vo Rin-po-ch'e), and represents Buddha
as a yonng prince in the sixteent h year of his age. It, according
to the opinion of the believers, was made in .:'lfagadha during
Buddha's lifetime, and afterwards gifted by the ::\Iagadha king to
the Chinese emperor in return for assistance rendered against
the Yavan invaders; and given by the Chinese emperor to his
daughter on her marriage with the king of Tibet, in the seventh
century ,LD, Flowers are daily showered upon it. Beside this
one-the highest object of reverence-the temple has also in-
numerable other idols; for instance, in a special room, the
images of the goddess $ri De1i ( Pal-lclan Lha-mo ). There is
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304 1'f:.IJI'LES A.YD CA'l'ITEDRAl,S.
1 ran byuil /iia-ldan. So called h(causf' itis reputed to ha,e form<'<l itself by emana
tiorB from: Thug-je ch'cnpo (A,alokita), T'ul-ku-g-c.Tloi1-thc arti~t. ;-.1ni1 'fsnn Gampo,
his Chine::.c wifl', and his ~ ewari wife.. And till' focatiou of r>ach of tlu~e in th<'
image is point('<l out. ~ KOrrt-:~ says an image of Hinen T:;iang is also tlwre.
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L.\)IA-l'on: ntES:O:IXO P1LGRJ)ls,l
XIII.
I
i
~
SHRINES, RELICS, A~D PILGRii\18.
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30G Slfl/IKES, 1/ELICS, AND PILCflUJJS.
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ISDJA.V S1/RJXE8. 307
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30S S l!ZUNES, REllCS, A.YD l'IL GR!NS.
I I'. 437.
2 ~l si(tli,; R e~1'a1d1n:, xx., p. 295.
3 . l,dt. S,,r,.. I,uliff Ri>pti;., i., 76; X'\'"ii., 5.:i, ('tc .
.. K.u1a gra:s~ (l'oa r!111usuroi1lr.(), the sacrificial grass of tl1c Jlind\ls, is also priztd by
the Bwklhists 0 11 account of its ha,ing formed the cushion on which tlw .Botlllhisalt\'a
sat umkr till' Hoclhi tnP. lt is also usPll as a broom i11 Liimaic tC'mplts and as
an ,tltar d,cora tinn as.sociatrd with jH.'.tl'()('k's fC'ath(1~ in Uw p1w1Jlft or holy water
,a:;e.
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811' OF BUJJJ>l!.,1'8 Df.i:A1'H. 30D
Ku~a. The hill rises directly from the plain, fol'ming a strikingly bold
and picturesque mass; and it is a t,estimouy to its uaturnl beauty to
find that the bill bas attracted the veneration of people of all 1eligious
denominations. The semi-aboriginal Mech and Koch worship it as a.
deity under the no.me of lliijo, which means in their vemacular "the
hill." 'l'he Buddhists formerly occupied one of the hillocks, but are
now displaced by the Brahmans, who restored the temple, which is now
one of the most frequented Hindii temples in Asam. The i\lnham-
rnadans also have crowned the summit of the highest, peak wiLh a
mosque.
The cluster of hills presents a very symmetrical appearance as seen
from a distance, forming a bold swelling mass culminating in three
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310 SllHf.VBS, HELIOS, AXD PIUUUJIS.
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SITE or BUDDHA'S DEAT/1. 311
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312 SIJJUXHS, REUCS, .A.YD l'J/,GHIJ/8.
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.ASA.Ii SHR!NE. ;313
itnd is identical with the decomti.-e style of the K ailas cave temple of
Ellora tigured by Fergusson in Plate xv. of his Caie Temples. The
upper walls are covered with sculptme,I tigures neady life-size_ 'l'he
ten avatiir,,s of Vishnu are r epresented with Buddha as the ninth.
The remaining tignres are of n rather nondescript character, but they
are mostly nmle, and nearly every figure ca1Ties a trident (trisul1t)-the
klt<ttm of the Buddhists. The L,,mas stnte that these tigures were for-
merly inside the t emple, but that Buddha ejected them. Anrl it is
stated that the temple wns built in one night by r-;~,:ak/t,ma, the
Yulcan of the Hindiis nml Buddhists.
Attached to the temple is a colony of Xa/i, or dancing girls,' who
are supported out of the funds of the temple, and who on the numerous
feast days dance naked in n room ndjoiuing the shrine. These orgies
are part of the 8akti w01ship so peculi:tr to Kalilriip, but nowheie
is it so grossly conducted as :tt this temple.' The Na!i :tnd the idol-car
are also conspicuous at the degenerate Buddhist telilple of J agannath
at Puri.
At the eastern base of the hillock, on which this temple stands, is a
fiue large tnnk, called by the Lamas " the lnke of excellent water.'"
This pond, it is said, was made by Buddha with one pl'od of his stall;
when se:irching fol' the huge bowl already describe,! which he nneal'the,l
here. This pond is also said to be tennnted by fearful monsters.
I have been unable to ascertain positi\'ely whether any Buddhist
building existed here previous to the L,uuas fixing on the site as the
Ku~anagara of Buddha's death. Certainly no monaste,y exist ed here at
the time of Hiuen Tsiang's visit to t he Kii.mril.p (GanhatI) court in the
seventh century A.D., for he says of this country that "the eople haYe
no faith in Buddha, hence from the time when Buddha nppeared in the
world even clown to the present time the1e never as yet hns been built
one Scmg!utranw as a lace for the priests to assemble." The refer-
ence which Tamnii.th' makes to the great stftp of Ku~anagam as being
situated here, in Kamril.p, was taken from repmt, and t.lrns would
merely show that the present Lii.ma-tmdilion was cmrent during his
time. Any chaitya or other Buddhist building would seem lo hnrn
been subsequent to the seventh century; and in all pl'obability marked
a site visited by the great founder of Lamaism, St. P:,dma-sambhava,
or one of his disciples. The different accounts of this saint's wander-
ings vary consi,lembly, but he is generally credited with having
tmversed most of the country between lower Asam and TibeL. AnJ
in this view it i, to be noted that the Bhotan Lamas call the chief
- - - - - - - -- -- - ----- ---
1 1 Asam, or at least the north-east of Bengal (i.e., K:lmriip), Sf'rms to have Ueen in
a great degrc(' tbe source from ,vhich the 'fantrica and Sakta corruptions of thC'
religion of the Vedas and Pura.nas proceeded" (Il. H. \\'u .soN, Preface to V-skn1t
PuNiua).
2 They have their counterpart in the lEp&6ouAo, of the Greek S TR.\DO: viii., G, p. 20.
:; Yon-ch'ab-mts'o.
" VA~s1L1Kv':s Le Rouddfsme, trad. du Russe pa.r l\f. G. A. Commc, p . .u.
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314 SJ///1.\"f:S, l/Elfl'::-. LY/J /'1/,f,l!f.lJS.
image of this shl'ine Samo G,,,.,, or "the teacher," oHe of the epithets
of St. Padma-samhharn. .\rnl the images on either si,le of it are also
forms of that saint.
The form of BU<hlhism here repre.,ented is of the highly 'l'antrik and
demoniacal kind, propagated by Padma-samlihava and now existing
in the adjoining country of Bhot:m. E1en this mild fol'm of the image
of 011.1,1n Ou>'u has decapiL,ted human heads strung on to his trident.
The second image is of,a more demoniaC"al kind. The thinl image is, of
course, ~iikya l\lnni. The fourth image, from its l.lralnnanicnl name,
is 1'am-di11 (Skt., Haya:1rirn ), one c,f the fiercest forms of demons and
au especial protector of LUm:i.i:-:m. The trident i:-:; eYerywhere con
spicuous in the hands of the sculptured figures on the walls, and l,lhakti
rites al'e more pronounrl'll hel'e than in any other place in northem
India.'
It is also remarkable to fin,1 that the high-priest of the Hiijo
temple, ill common with the other high-priests in Kamrf1p, is callecl
Dalai,-a title which is usttally state,1 to han, bePn conferred on the
fifth Graml Lam:i of Lhasa by a )Iougolian empel'ol' in the seventeenth
cvntu1y A.D.; though the 'l'ibet,rn e'}nirnlent of this title, \"iz., Gyam-ts'6,
or'' ocean,'' i:-. known to have been uRed by Grand Lama:; pl'eviously. As,
howe\'E:'r, the word is ..:.\longolinn, it is cnriou:,; to firnl it naturalized here
and spout,,neously used by llrahrnans. It seems also to be the title of
village-headman in the adjoining Garn hills. The dnlai of this temple
is a married m'ln, bnt the office is not hereditary. He is elected by the
local priests from amongst theil' number, and holds ottice till death.
H e resides at the foot of the hill, below the temple, in a large house,
the exterior of which is profu~ely decorated with the skulls of wild
bufhlo, wild pig, deer, and other hig game, etc., like the house of an
ludo-Chinese chieftain.
"There does not seem to lw in Tibet," ,ay,: .:\Ir. Ft>rgusson, 2 "a
single rPlic-shri1w r<"markab](' either for sanctity or sizl, nor does
rPlic-worship seem to be expl'P"<'d either in their architecture or
their religion, form,,'' and he supports thi, by rnying that as their
dPity is eonsi<lered to lw ,till lil'ing, no relics are nePtled to recall
his presc>ncP.
('e rtainly nn i111111e nse mouwb of tlw colosrnl 1,roportion, com-
mon in Indian Bn<ldl,ism, aud in Burma nnd t 'eylon, appear to
exist in Tibet, hut smaller sti1pas are of ,ery eornmon occurrence;
and thP tombs of the deparl<'d 1;raml Lama, at Tasbi-lhunpo, etc.,
are special objeets of worshi]>.
It is sai,l that Tilwt 1,r1:ssPs,es ,<>1ernl large sti,pa, as large as
1 f)a.11cinl,{ ~iris apptar t1, fig-ur; to :-onw ('Xt111 t i11 n .rt.1i11 Lii.111,dst Cf'rtmonil's in
IU ,,,tiin, r/d,,'fuu~ 1rn':-. 1~,,,1,1,,.~.11111 T ,'1,.-1, 11, :J:?.
t lli... t.u/ l11d. m,d Hasta11 Ard1itffl1trr. p. 311.
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J,' BPAL SJIH L\'l,;S. 315
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316 81/Nl.\'f:s, HM,JC8, AXIJ l'J/,GRJJJS.
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f:;!Jl![J't'ES IX NgP.AL, r:Tc . 317
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318 SJ/Ul.\'l,'S, HEL!C'S, .1XD l'!JJ,/U.1/S.
the surface of the building from the legendary relics of the li<:ti-
tions Hucldha, Kii:,yapa, allegc>d to be <>nshrined therein. .But
this practice is common also to ~outhern Budclhi,m. In the Bur-
mc>se chronicles1 itis stated that the tooth of Buddha,enshrined at
Ceylon, yiPlded in the eleventh century A,D,, to the Burmese king,
"a miraculous inc:nnation or mysterious growth of homogeneous
substances from the holy tooth," and Col. Phayre adds "aucl a
~omewhat similar mission wil!J a like rf'sult oceurred ahout twenty
years ago ( about l 8GO A.O.).
And in 18!)2 similar rc>lics were sent from Ceylon to the Tibetan
commissioner at Darjiling. Hut, after all, such relics are no more
spurious than the innumerable "bits of the true cross," holy
coats, and keys of St. Peter, of Christendom ; nor is their worship
more remarkable than the Ye,tigPs of relic-worship which still
survil'e in tbe structural features of our chanceb, and the black
letter day of the Holy Cross in the calendar,
The temple of Buddha's tooth at Fu-chau in China is al,o a
known place of Liirnaist pilgrimage. The tooth is e\'iclently an
elPphant's molar.2 That one also at the "Clear water P'u-h,ein
monastery., in western :-;s(1-ch'an seems to he somewhat ,imila1.
It is describPd by _\lr. Babt>r as "dense fus,;il irnry," "about a
foot long, ancl of a rudPly triangular outline."
The sacred monntain of \\'n-t'ai or l'-tai in northern China,
arnl the alleged birth-place of .:\lanjn~rI, now identified with
the metaphysical Bodhisat of \\'isdom, is a farnurite place of pil-
grimage. It has lwc>n ,i,;it eel and tigurP<l by H uc and ot hers.3
On mount O in western Ssu-ch'an, at au elevation of about
11,000 feet, is to be set>n " The glory of Buddha'' l-a mysterious
apparition likf' the gia11t of thP Brocken,5 which i,; seen ,,ccasion-
ally by looking over the top of a cliff about 1,000 fept high into
tlw terrible abyss below. It is a racliant halo of rainbow tints and
it is ,lee1mcl an emanation from t hC' aureole of Buddha. The
Tilwtans Yisit thP placP.
fh/-.~rn,i., ,,r K1i.~ya1,a , tht 1,,Jit8 lia\'i11g l1lt 11 dcJHnsitl'd tlure hy Jik -mi l'a w.,. tht
incarna tion and s ucctssor of :,.it. Lha-h,Un .
1 PII .\Ylll-:'s l/l~for11 of JJ,:t. /: ,1,1m1 .
~ S ir f1J.:s11Y Y l1 u ;s ~1/n rrv / 111"1, iii., d i. xv., ,, hnt' it is fig11rt'd :1 f?Pr '.\fr. Fortu11 ...
;1 \'isit11l aml tl srrib,cl alsn by H1\'. J. Edkins ( U,../ /yiw1 /11 t'/1i11"), (iilmour,
H1id1th1,r,11, H<X'kliill, :rnc.l mort fully dPstrilw,1 hy P. l'11kotiloff, St. l'd 1r:.:l1t1ri:, 1:=.n:::.
~ In Chi111 8P J'11-IL 111ot.'I ('f. BAln:u's S"/'I'' /'a111,,t t:,,,1:1, S,x. , p. l:!.
B1u,:w ~nm'-. X ,t1,1,,,I .lfo!1i,, l S:3:l, JI, 1:JO.
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SJ/RJNHS I.\' CJJLYA AXIJ 1'1BE1'. 319
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320 Sl!R!X8S, RRUCS, A.YD l'JLf;JlfJ/8.
1 lJUf' :tf<..1,1111t g-iY1n nw !;ays that tl1l'Pf' d,1ys from tlw tnwn iu 11o rth,rn hulia
n:tmNl Xinlun (? l)phra Ihm) li,s Hamnagar, th<'n('(' four day& llarad11ar, wlwn~ th1r1
is a railw;-iv s1atio11, th11tt1 011 foot twn <lavs to (f11ru1h1ar, wh1rll'<' T~'o Pn1lma i~
C'iglit days ;li!,tant arnor1g:.t srv111 hill~. lik<' ilt.. :\Ji>r11. lu r1g-ard to it, Litt ,"'1wm-Mrr
I !.n111-yi!J cu11tai 11s thc following- pas,;ag:: "l\t tlw l'ity of till' king J>a-ya-t sc of
Pu-rang, iu const'qt1C'11('e uf watt'r t;triki11g- ilg'i\inst eoal, at 11iglit the> eonl ;s S<'t' ll
burning. It i:-i f.!iliil 1,f tliii; coal n11d waln, that th>) han the p1culi,1rity that tht
wahr, if i11tro<l11rr-d ir1tn tlw :-tomnd1 of man or l><ast, turns iutn stn111.''
!! L.\)iA l'. (:. S.J:., lor. cit., p. 20.
3 lh::,,.t:s... \, S.H .. lr,r. 61. 1 par:1 19. ,\11 itnil,l!"t si 111ilar to tl1iR, tlii1t) fi1t liigh, hut of
gilt ec,p1Kr. is 11ot11l hy tlll' L1ima t. (i., lo,. ril., p. 22. Lakt' at Hol1cli',11n ('li't11 1 111;11
till' cTo"si11~ 11f tliP 'f:.rn~pn, lll':tr Yam-d11k,
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RECEPTION BY LAJ1AIS1' POPE. 321
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322 8HIUN E8, Rl1'L l0S, AiYD l'IL GRDJS.
the third !'ow, at a distance of about ten feet from the Grauel Lama's
tlnone, ancl a little to his left. There was perfect silence in the grarnl
hall. The state officials walked from left to right with se,ene gm vity,
as becoming their exalted rank in the presence of the supreme vice-
regent of Buddha on earth. The carrier of the incense-bowl (suspended
by three golden chains), the head steward, who carried the royal
golden teapot, and other domestic otlici:ils then came into his holiness's
presence, standing there motionless as pictures, fixing their eyes, as it
were, on the tips of their respective noses.
"The great altar, resembling an oriental throne, pilhcred on lions of
carved wood, was covered with costly silk scanes; and on this his
holiness, :l chilrl of eight, was seated. .A yellow mitre covered the
child's head, his per.son was robecl in a yellow mantle, and he sat cross-
legged, with the p:tlms of his hands joined together to bless us. In
my turn I received his holiness's benediction and surveyed his divine
face. 1 wanted to linger a few seconds in the sacred presence, Lut was
not allowc,l to do so, others displacing me by pushing me gently. The
princely child possessed a really bright and fair complexion with rosy
checks. His eyes were large au<l penetrating. . . . The thinness of
his person was probably owing to the fatigues of the ceremonies of the
court, of his religious duties, anrl of ascetic observances to which he
had been subjected since taking the vows of monkhood. . ,vhen
all were seated after receiving benediction, the head steward poured
tea into his holiness's golden cup from the golden teapot. Four assis-
tant servers poured tm into the cups of the audience. Before the
Grand Lama lifted his cup to his lips a grace was solemnly chanted.
,vithout even stirring the air hy the movements of our limb:s or om
clothes, we slowly lifted our cups to our lips and dmnk the tea, which
was of delicious flavonr. Thereafter the bead butler placed a golden
dish full of rice in front of his holiness, which he only touched ; anrl
its contents were then distribute,!. I obtained a handful of this con-
secrated rice, which I carefully tied in one corner of my handkerchief.
After grace had been said, the holy child, in a low indistinct voice,
chanted a hymn. Then a venerable gentleman rose from the middle
of the first row of se.its, and, addl'IJssing the Gmnd Lama as the Lord
Avalokita Incarnate, recited the many deeds of mercy which that
patron saint of Tibet had vouchsafed towards its benighted people.
At the conclusion he thrice prostrated himself before his holiness, when
a solemn pause followed; after which the audience rose, and the Grand
La ma retired.
"One of t he butler's assistants gave me two packets of pills, and the
other tied a scrap of red silk round my neck. The pills, I was told,
were Chinlab (blessings consecrated by Buddha-Kashyapa and other
saints), aud the silk scrap, called sungdu (knot of blessing), was the
Gmnd Lama's usual consecrated return for presents made by pilgrims
and de\"otees."
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:.l:H
Xff.
" 8incc we ]eft off to hnrn incen:-:e Lo the llueen of Heaven and to ponr out
,lrink-otlCrinas to her, we ha,e wa.nte..t n.Jl i,hings a.nd ha,e lJecn consumed hy
the sword an<l in.mine. "-Jercmioli xliv., 18. 1
J Com part with thP analogom~ Htttldhist Qm l'lt of Heaven," Taraor Kwan-yin, pp.
435, ('tC.
2 CL \', A. Si11 TH '" Un t he tit::i.co-Homan influPnCC' on the ('i,ili1;ation of .Ancieut
India/' J .A.S. n., 18Hl-9:!, p. 50, <'tC. AlS') Prof. ( i HU?-.WEDEL, /(,,._ l"lt.
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EARLJ' Bl'DDJ/!S1' JJYTJIOLOOJ'. 325
---------------
se<>ms to ham been in this re,pect an agnostic rather than an
atheist.
Rut, however, this may be, the earlie,t Buddhist mythology
known to us giws the gods of the HinJi1, a wry prominent place
in the ,ystem. And while rendering them finite and subject to the
general lm,- of metemp,yehosis, yet so far accepts or tolerate:; the
current bl'liefa in regard to their influence owr human affair, a, to
renrler the,e gorl, objects of f<>ar anJ re,pect, if not of actual
adoration by the primitive Budclhists.
T he rarlie,t books purporting to reproduce the actual words
spokPn by the Buddha make fre1uent references to ihe gods anJ
demon,. And in the earlie,t of all authentic [udian records, the
edi<:t-pillars of A~oka, we find that model Buddhist delightiug to
call himself "the beloved of the gods." Thl' earlier Buddhist
monuments at Barhut, etc., also, are crowderl with images of gods,
Yak,has and other supernatural being,, who are tlurP ghen attri-
bute, almost identical with those still accorded them by pr('sent-
<lay Buddhists. Every Buddhist belil"ves that the coming Buddha
i;; at present in the Tushita ht"a,t'n of the gods. And the
( 'eylonese Bucklhists, who represent thP purer form of the faith,
still worship the chief Indian gods and arc addicted to devil-
wor~hip and af'trology.1
But the tuei,ti0 pha~e of Buddhism carried objective worship
much furthir than tuis. For as Buddha himself occupiPd in
primitivl" Buddhism the highest central point which in otlwr
faiths is occupied by a deity, his popular deification was only
natural.
In addition to the worship of Buddha, in a variety of forms, t.he
:'llahayana school created innumerable metaphysical Buddhas and
Bouhisats whom it soon reduced from ideal abstractness to
idolatrous form. And it promoted t-0 immortal rank many of thP
demons of the Sivaist pantheon; and othPrs specially inventPd by
1 HHYS DAvws, n., p. 'j, 11 In th<' c1,wtyard of ma1ly all the wihiiras (monastcri1s) in
Ceylon there is a small <hwii.la (or go<l-tpmple) in which th(' Hriihmanical deitil-'~ are
worsliippl'<l. Tlw persons who officiate in them are called Jtapa'V(M. Th('Y marry.
'file incantations they use are in Sanskrit (lA1st. Mu,i., p. 201 ). Th<' chief gods
worshippf--'<l arc \'blqm, Katar;.,gama., Xii.ta who in thl' next Kalpa is to htcome
'.\laitrPYa Bu<ldha, and Pattini DE'va. Other tC'mlcs bf'long to tutelaries, e.9., Saman
Jkva, ~he tutelary of Buddha's foot-print, Sri-pad( (Jf,pl. Senice Tt'IWJ"t':s Co111mis1io11,
Ct:ylo11, 1872, p. G2). It is probable that this Pattini i:,; tlw tutelary go<l<lcs:-; of
A:;oka:s capital, Patna. Cf. my Di,a.,ra!J "! l':,,.w1 sit, ,if P1i&(dl1mtm, etc., l&r2."
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326 f'.,LYTJfEON, SAIX'.L'S, AND Lll.AGf:S.
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'J'JIE LA.\IAIS1' l'A.Y1'JIEO.V. 327
1 Rio-'byuii.-brgya rtsa.
2 Oon-po, Skt., .Kittha ; and Lha-mo, Skt., Kalt.
3 It may probably be a version of this work which Pander (Zeitsrlu-iftJUr Etl, ,wlflJi.1,
p. 54, Ilrrlin, 1889) rdrrs to as published at Crgya by a successor of T3.ranatha 1Jr-btsun
ydam-pa.
" Vp. cit., p. 63.
3 " 'ith these lists may also be compared the illustratctl .Buddhist pantheon of the
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328 P,1.N'l'JIEON, SAIK1'S, AND DI.AGES.
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1'/lE,' LU.AGES .,L\'J) l'.lf.\Tf.\'l!S. 320
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330 PASTIJEOX, S.AIX1'::i, A.ND l.lIAGF:S.
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1'H' PAIN1'1,YGS. 331
1 'dabs-l'is.
j Cf. \\'. Al\DERSON's Catalogue J apanese PfrtuJ'es; Xorr and GuoDor-.~, i,uli!J. Raas,
302.
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332 PAXTIIEOX, S.Al.\T/:i, .,-1.YD JJJA(;ES.
1 t"uh-h1.11gs.
2 Tilwto-S.i11~krit didionariPi-: g-i,1 "=:-i,a as w,11 as '' :,,ianti as 1hC' Sanskrit
tqui,al111t 11f this word, ~o ii nrny lit,r,ill_r n1tan a mihl form of thP ~ivnist gods.
:1 A''rn-f10 fn,m tlu ~kt. A'10,//,", ,mgd.
" }Jra.'11'J"' 1.r !Jitrt/1!J/nl.
-~ m(inll JI" :O:kl., ..\',.f/,,,.
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THE JlflD JJF:!1'1ES. 333
3671 !tu. L. ) h nu's Lcilit(t J'i .st. For tlcscription of Ilindii hlols , see Hrihat SaQlhitil,
tran8latct.l by Dr. KEnN, .f.R .. I.S.,vi., 322.
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334 l'AX1'JIEON, SA!X1'S, AKD IJIAGES.
The hair of the gods is dressed up into a high cone named ml-pa'-t'or-
tshugs, and the forehead usun.lly bears the ti/ak or auspicious mark.
The goddesses are given a graceful form with slender waist and swelling
breasts, and their hair is dressed into plaits which lie on the binder
part of the neck, and they beam with smiles.
The" Angry" type (T'o-wo) is terrible in its elaborate ugliness,
with disproportion-
ately large head,'
scowling brows, and
cruel, callous eyes,
and usually with a
third eye in the
centre of the fore-
he ad. 2 Z 'ii-lu de-
scribes them as fat,
brawny-limbed, and
menacing in atti-
tude, standing or
half-seated upon some
animal, their lips a-
gape, showing their
great canine faugs,
and rolling tongue;
their wolfish eyes
are glaring, the
beards, eyebrows, and
hair are either
yellow, red, reddish-
yellow, or greyish-
yellow, and the hair
is erect, with oeca-
'fltB ~HE-DEVIL /JRV].
sionally r~ fringe of
curls on t h,, fore-
head, believed by some to represent coiled snakes. The females,
as in the annexed figure, 3 except for their fnll breasts and the
absence of beards, do not differ in appearance from the males.
1 \f. Se111.An., ll., p. 2~2. for 111Pasurc-nwnts of proport.ions of s',rral of thC'S<' imagei:;.
2 TrilOcana, a. rharactrr also of the llitt<lG: Bhaha,a and Kiili and their ,kmnn troop
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FIERCE DEITIES A.YD I'OSJ'UR8S. 335
All these fiends have six ornament, of human bones, namely: (1)
ear ornament, (2) necklet, (3) nrmlet, (4) bracelet, (5) anklet (but some
have snake-bracelets and anklets), an<l (n) a garland of circular bodies,
fixed to Lone-heads (semlkha ), and correspon<ling to the semoclo of the
Z'i-wa, and occasionally they have a closlwl gnrh1'1d. The foregoing
is according to the Indian canon, b ,1t the Tibetan style enumerates for
them thirteen ornaments, namely: (I) the 1aw hide of an elephant, as
an upper cove,ing, (~) skins of hnm,m corpses as a lower garment, (3)
a tiger skin inside the latter, ({) l:lriihma's thread (ts'al"i-sknd), (5 to 10)
the six bone ornaments abo,e noted, ( 11) Tilak m:uk on forehca,l, ol'
bloorl, (12) Grease (Z'ag) on either side of mouth, and (13) nsbes
smeared over body.
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J3li l', L\'J'I/J::O.\', SA1X1'::i, ASD 1J1A G8S.
(-!) " The Enchan ter's pose" (Skt., Latita '), 'i.e., after t he manner of
" The ~;nchanter" Ma iiju:L ll er e the right leg hangs down with an
inelination slightly inwal'ds a nd t he left is loosely bent.
(5) ) b itreya's pose.' SeJ ent in t he European style with both legs
penda nt.
The chief att itudes of the hands and fingers (miicl?-cis 3) are the
foll owi n1s, and most are illnstraterl in the figures :-
1 rol-ba lw.ugs.
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.11'1'I1'l'DF,S OF lf.ASDS. 33j
dom, when ~iikya Muni called the K,rth as his witness, in his tempta-
tion by l\Iara. It affects only the right hand, which is pendant with
the knuckles to the front. It is the commonest of all the forms of the
sedent Buddha, and almost the only form found in Burma and Ceylon.
It is also given to the celestial Buddha Akshobhya, as seen in the
figure on the preceding- page.
2. "The Impartinl" (Skt., Smuiihitan'), or so-called "meditative
posture" (Skt., S"111iidhi '). Jtestiug one hand over the other in the
lap in the middle line of the body, with the palms upwards, as in
Awitabha Buddha (see the attached figure).
3. "The best Perfection'' (Skt., Ctt"ra-l"xlhi '). Index-finger and
thumb of each hand are joinecl and held almost in contact with the
breast at the level of the herut, as in the celestial Bnddlrn Vairocanit
in the figure on the opposite page.
4. "Turning the \\'heel of the Law" (Skt., Dharma-caki-a 1 ).
Dogmatic attitude with right index-finger turning down fingers of
left hand, figured at page 134.
5. "The best Bestowing" (Skt., l"amcla '). It signifies charity. The
arm is fully extended, and the hand is ,lirected rlownwards with the
outstretched palm to the front, as in" the Jewel-burn" llucldha Hatna-
sambhavn, who is fign,ed on the opposite page.
6. "The Protecting," or'' Jtefuge-giving" (~kt., $cu-a1_i c). , vith arm
bent and p,1lm to front, and penrl:rnt with fingers ,1irected clownwa.rds,
as in No. 5.
7. "The Ble,sing of Fearlessness" 1Skt. 1 Abha!t<t). The ann is
elevated and slightly bent. The hand elevated with the palm to the
front, nu,l the fingers di1ected upwitnls, as in Amogha-siddha Buudha,
figured over page. It is also the pose in the episode of the m:id elephant.
8. "The Preaching"' uiflers from No. i in h,wing the thumb bent,
and when the thumb touches the ring-finger it is called "The
triangL1la1 6 (po~e), see tigure on page 5.
9. "The Pointing Finger." 9 A necromantic gcsttU'e in bewitching,
peculiar to later Tantrism.
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338 P.JN'l'llf:OX, S.11X1'S, AXD l.lIAGES.
and yellow complexions usually typify mild moodR, while the red,
blue and black belong to fierce forms, though sometimes light
blue, as indicating the sky, means merely celestial. Generally the
gods are pictured white, goblins red, and the devils black, like their
European relative.
The Buddhas and other di,inities, as well as the superior
devils, are figured upon a lot us-flower, a symbol of divinity.
The lotus-fl0\1er, on which the Huddhas and mild di vinities arP
figured, is the red lotus (1\'elwrnLiwrn speciosmn) ; while the fiercer
d hinities, including frequently .Arnlokita, and all those demons
who are entitled to lotus-cush iom, should ha,e a pinkish rnriety
of the white lotus (l,ymphc,,ct esculentci), the petals of which are
much notched or divided, so as to resemble somewhat the
Accmtlms in Corinthian capital~. The blue lotus is the ~pecial
flower of Tara, but it is conventionally represented by the Liimas
as different from the Utpal (Kymphcm sp.), as figured on the oppo-
site page.
A remarkable featurf' of most Tantrik Buddhist images is the
frequent presence of a Buddha seated on the head of the image
TABLE SHOWI~G
THE 8UR)!OU!'!T!XG ,TT.VAS I!'! Bi;DDIIIST bIAGES.
.,urmou,tted
nu1iD1JAS.
)1aitreya :Muni-vajriisau 1 .Awitayus Ma.it1eya
-----------'------1------t--,---
Surmounted
BODHlSATS,
?Sa.manta.
bhadra
Praji1i-para-
I Vc1jra-pK~i
M.afiju-ghosha
(adhic11.kra)
Ratna-piinl
Pita ,J amOhala
Pita Vaisra-
Avnlol.ita
Pa.dma-pl\9i
Tiir&
1 mita Jfianasat tva vann
(pita) )lallju111I Vasndhara.
Vetuda-Ma.1 foi Sita "Kan-w:1.
) l ahiiei1.hasra.n Prnjlla...pli.ramitr, bhadta"
I Vij.<1.yll
Pita...Vijaya
Sitn,.Ushulsha.
I
I . ,
Surmounted KiUa.Yamari l Rakta-yakiha llaya.griva Kuru-kulh
KRODHA 81\Swukn.-Yama Krocllm Amlo- )lahfi-
.fiemls, Ka.Ja.Jambhnla kita t'ita Mn.suri
Acal:1.-Khroda. Hrikuti
raja (f... KsJ.
lli-khra-Loma- pa)
gyon mar Kuru-kulle
j'' HKb~!~~ja
1"
1 1
~nu-nu~l'l rj('
1
I '' r~op-spa. las-
Jtlll Wl:l
Kuru-
, '<lain-um" kulln."
! )labii-11rntyan- gsilha trnl
l gira ch~11-wo"
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L01'USES-SUR.110UX1'IXG flUDDH,V3. 339
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340 PAN'l'JJEON, SAIN 'l'S, A l W I.JIJAGES.
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342 I'ASTHEOX, SAIX1'S, A.VD DfA(;P,.-.;_
The chief of these insignia and other objects held in the hands
of the images are shown in the foregoing illustration 1 and are
as followH ; the numbers in this list correspond to those in the
figures.
\\'e now can look into the details of the principal members of
the pantheon.
The rnst multitude of deities forming the Lamaist pantheon _is,
as already mentioned, largely created by embodying under differ-
ent names the different aspects of a relatively small number of
divinities with changing mood s. Such expressed relationship,
however, seems occasionally a gratuitous device of the Lamas in
order to bring some of their indigenous Tibetan deities into rela-
tionship ,,ith the earlier and more orthodox celestial Bodhisats of
Indian Buddhism. But the various form~ have now all become
stereotyped, and even a trivial difference in title yields a different
form of image. Thus the images of" l\laitreya" and" Bh!'ikuti"
differ much from those of " Bhadraka ;viaitreya" and ",\rya Bh!'i-
kuti." And different writers differ in some of the minor details
in their description of some of these stereotyped forms. Thus we
have images described as" in the fashion of Xiigarjuna," or of some
one or other celebrated Indian monk or Lama.
First in our classification come the Budclhas, human and celes-
tial.
I. Tm: BUDDIJAS.
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J'JfE BUDDIIAS. 3-13
the most perfect form and beauty. 1 The face, usually of Aryan type
and unbearded, wears a placid and benign expression. The bead
is bare, and the hair roughly tonsured and curly,' with a protu-
berance ' on the crown or vertex upon which is sometimes repre-
sented a diadem. He is clad in mendicant.',; garb, without any
jewellery. Tbe shawl 5 usually learns the right shoulder bare, ex-
cept when reptesenting him preaching or ,miking abroad in public.
He sits under the pipal-trce, the " Tree of Wisdom," upon a
cushion of lotus-flowers set upon a thr,rne covered by a rmit ,6 sup-
ported hy !inns or other animals, as a sort of heraldic shield. And
the throne is sometimes surmounted by a framework bearing at
its side,; the figures of a rampant lion trampling upon an elephant,
and surmounted hy a "water-lion," 7 topped by a garu(la- bird as
the centre-piece or keystone of the arch.
1. /;J,ikyn ,1/imi Blwgnvcin.
1 Possessing ' 1 the thirty beauties" and "the eighty second1u,11 beauties.'1 'l'hese
include a. lotus mark on ea.eh palm and sole.
2 The ragged contour of $5kya'& cropped hair in his images is ascribed to his havit1g
oa his great renunciation cut off his tresses with his sword. The cut locks of ha.ir
were carried to heaven, where the gods enshriued them in "the tomb of the JewelJed
Tnsses" (Cw:Jumani Caitya), which is still a regular oLject of worship with Burmese-
Buddbists.
3 Skt., Ush1.1l8lui; Tib. 1 T811g-to;.
4 Skt., Cu<Ja. The peculiar flame-like process intended to represent a halo of
rays of light issuing from the crown, so common in Ceylon images, is not distinctly
represented by the Tibetans, and at most by a jewel.
s Tib., l.a:1oi. e Tib., Ten,k!tb
1 Described by HIUEN Tsu.No, ilEAL's translation of s,>YttA"1'., ii., p. 122.
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3H PA.\TJIEl).Y, S.HSTS. LYD !JJ..1f;f;S.
I K~ pA ,- 'T,,,-,.,if,,.
YajnU,ana T., rd, -rjtgda11. 1,ron. Porj,-..Jln
:ii
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.l!YTH!(! HDUS BCDD!J.AS. 345
1 kLu--dbari.-gi-rgyal-po; ~kt., Xage~vara raja.-His fac P is w hit+> and his body blue;
he is sitting in rd,J-rjf' skyil-lrrui,,_ ~ymb.-His two hand:s are in the mu<.ira ,.,f Dan-
g-re-la.~-'don-par-mdsad-pa ( ,Jr causing the animal beings to bP delive red fr, m mist>ry)
and are ht>ld over thP heart. He has no ornamf"nt.s. &hind him is a screen and
flower and a sev...n-hood.Pd snake canopy. Cf. P~,;nER, p. :n.
2 Saii.s-rgyas dpah-bohiduns. :s De-bz"in gsegs-pa.
+ Cf. Cs., .-tu. ; TnS"ER, J ..-t .S.B., viii., i1'9: lliRDv's Jlan.., 94.
.~ The ~epalese place him as the ninth predecessor of th~ historical Buddha Hon,,...i.,
I., p. 135J, Cf. Hon,1.!!lo~ in Siebold'3, Sipp{)4 Pa:rithton, v ., Tl. ""THE Tw1~sTY-FOCR
Bama\.S a.re Dipariikara., Kalll_l(!inya, lfaii.gala, ~umanas, Raivata, -:-obhita, ? .!na.-
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346 PAN'l'HEOJY, SAIN1'S, AND IllIAGES.
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CELES1'I.AL BUDDUAS. 3-17
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348 P.~S1'JJEON, SAJ.N'l'S, AXD 1111.AGF:S.
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CELE:STlAl /3l'DDJfA8.
1 t'ng-mahi ~tl i1:,,;-rgya ..:. 2 Conf. also Ilovc.;soN's figure:"> from Xl'pal in . l.11/11 ti1'
llurorc/"3, J:l'i. :1 i. e., \ 'ajra-palaiiga. 8l'C p. 335.
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TABLE
T m: OBJECTIVE
~ . H Tiu :-;;rnl'ikrit mum~ an in itllJiC'IS and th1 Tih1tnn 14JlliYnltnh m brad,, tt,,.
111 11111~ic-rird1:-, hcl\\1Y.-r, tlll' 111Mdnl f1,rm of th, nlt'tolrnl Hu1ltll1R tu whtd1 thr
Tl11 ~, mh,I ii\ rtprn,111tt"tl nn tlw i.1wc111J Tiintrik 1njr,1, nu,l lK"ll .,f t .. h of tlu,w
Thi11, r;frr" lo tlw wi1111 iolt. 1pifHdt r \lurn'A fr1111,t.1ti ,11, l>t't' )l,'11,:t' !HI
1 lit Ill: in tlw tincl1i11l: attituclP, \"niroc;11m Hn,ldhn 1~ 111 Id lo ht' tlu Butl,U1a \\hO
tit ,..., 11t1ually macl1 nu 1111nJ1atiou from all of th, ,1l1 tot111l Jiuaa
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F
HARACTERS OF
UDDHAS OR JJNAS.
=--------- -----
I
1
ntial or
' 0erm"
SI?ell.
II Adorned"
Active Reflex.
1 Female Reflex (?
8aftghri-projiiam
BodAisat Reflex, or
Spiritual Sons.
Earthly Reflex, ao
Buddha.
( J ija. ) (Sambhogakayd.) na.ydJ or Energy. (Jinaputra.) (J.llarwshi Buddhrt. )
0)1. r ai:a11a
1
1
2,~ Vaj,adh<tlisvari
(nam-mkah-
Samantabhadra
(Kuntu-zan-po).
Krakucanclra
('K'or-ba-'jigs).
. clbyids-p'ug-me).
HO~!.
I
11
r Vajrn-sattva
(rDo-rje-sems-clpa).
JI Locami. Vajrapa11i
(p'yag-rdor).
Kanaka ft! ,mi
(gser-t'n b).
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3i.i2 l'AX1'HEOX, SAIK1'S, AXD IMAGES.
of" the mild deity " type. Of these the best known are Amitiiym,
Yajrndhara, and Yajrasattrn.
" The Buddha of Infinite or Eternal Life," Skt., Ami tliyas
or Apmimitdyus; Tib., Ts'e-dpag-med. He is, as figured at
pages 32D and 333, of the same form as his prototype Amitiibha
Buddha, but he is adorned with the thirteen ornaments, and be
holds on bis lap the vase of life-giving ambrosia.
Other forms of Amitayus are the four-handed white A., the red
A., the King A., Tantracarya A., and Has-ch'ui1's A.
The following two divinities, e,oteric so-called, are accorded by
the Lamas the position of lludrlhas, though they are Bodhisat-
reflexe~ from or metamorphoses of Akshobhya, and they both
resemble in many ways their relative and probable prototype
Y ajrapii1Ji : -
" The A clamantine or Indestructible-souled." (Skt., 1'aj,asattrn ;
T., 1Dor-je dScms-pn), The Everhsting.
" The Indestructible or Steadfast holder." Skt., Yajmdllli1'f! ;
T., rDorje '()b'ai1 ).
li e is tigured at page 61, and holds a vajra and a bell. I11 t.be
exoteric cults he is called "the concealed lord" (Guhya-pat-i, 'l'., Sail-
bahi'dag-po). He is a metnmorphosis of lndra, and, like him , presides
o,er the eastern quarter, and he seems the prototype of most of those
creatures which may be called demon-Buddhas. And though, ns
above t,oted, the established church regards this Buddha as a reflex
from f;;akya l\lnni himself, it also Yiews him as the pre~iding celestial
Buddha, analogous to the Adi-Buddha of the old school.'
Borne Tiintrik form s of Amogha-sidclha, etc., are:-
Don-yod z'ags-pa (P,1., %).
z'a.gs-pn. sna-ts'ogs clbai1-po.
lc'ags-kyu.
" mch'od-pa'i i101-bu.
Other forms of celestial Budd has and Bodhisats are:-
,.J)o-rje mi-k'rugs-pa (PA., No. 87).
Y ajmclh,,tu : 1tlor-<lbyiils (P .1., No. 77).
,Xam-sn,,i, mi10n-byail (PA., No. 83).
Yajrngarbha :1iua: ,Gyal-ba ,Do-rje siiii1-po.
,, rin-c'hen-'od-'p'10.
f,:.,uasP1m Jinn.: 1Gyn.l-ba. clpa'bo'i-~'(le, etc., etc.
,See PA., p. 71 for al,ont thirty mc,re), and ef. lluts11 clzo-ds11 i, l' 62, fo1
"t he Sec1et 13"<1,lhas of the 30 ,lays."
I er. Scm.. , :>0; K011~s. ii., 28, 31.7 ; IIOD(i:-., 2j, rn, j'j, sa; ~l'IIIEJ,',, Tlfra ., 300; PAI\!),,
Xo. !>H.
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JIIW!C.AL IIUD!JJIAS. 353
AA
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354 PAXT!fEOX, SAI11'1'S, AXD IJ!AGES.
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CELES1'IAL BODJIISA'J'S. 355
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356 l'A.\"J'JIEO.N, SAIX'J'S, AN/J l.llAGF:S.
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A 1-,1!,0KJT,l OH PAD.l!A -PAlfl. 357
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358 PAXTJJEOX, SAIKTS, AKD TNAGES.
l'E)IALE RODll1SA'f~.
T he chief and most actiYc of the supernatnrnl female Bodhisatf'
or "C'nergies" are Tara an<l ~Jarici.
TARA, Tlte s:wiour, or cleliwrer. 'l'., sg.Hol-ma (pr. Di!-ma).
:--1,e is tbEc' comort of Arnlokita, who is now held t o be incarna!t>
in the nalai Liima~, and she is the mo,t popular ,leily in TihE-t,
1 h ,r dl""cri1,tion of some of t lusc in the .\ja1_1ta ea,{~. F.PC' art. by lllC" in J,,d.
~ I nti'}uctr,11,
18fl~.
~ From tlw Jnpanrsf' JJ1d::11 O:.~~d,11i, p. 127. 'l'hC' form figund, which is :.wnnaJJ,
Ilk, t hat in Liimaism, is r11titk-d l-iamantahhadra. Yama. Cf. al~o ,r. A'"mmso'\'s Cot.'.
l' b11 Xu. f,7.
3 er. PA:,,; H., ~o. l!i:?, and Xo. 5!'i. Tl11 Japan('~(' C'all him Fugc-11,
.,. Fig. l'.\\u,, Xn. \.1B. , Vig. P.,,n., ;xl). 150.
,.. Fig. PA:-.1>., '.\o. 14!( 1 Fig. PA;'l,D,, No. 153.
11 Fig. 1'.,s1,., Xn. ]5,J. 9 Fig. l'Ai-;D" J\o. 15!i.
11.1 Fig. PA:,.r>., ~o. l!iG.
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1'.ARA, 'l'HH SAVIOURESS. 359
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360 PA.\''l'IIEON, SAIN1'S, AND I ,IJAGES.
1. 'fclrit, thr sup1r mr ly valiant (J>ni- 10. Tiiri'L. tlw dis1wl!er of gri,f.
$111'f1, Trhri>. ll. the dwrh;h pr of tlw poor.
2. of whll e-moon bright11<'s:; 12. the brightly g lorious .
(C'w1dmjasa /iita Tt;nf). 13. the univ,rsn.1 mature worker.
3. thf' golde n colnnrPd ( Oaun 14. with the frowning brow s
T). (Rl1rikut i Tfin7).
4. t h, viclorioui;i hair-crownr<l ):i. thr ~ivPr of prospr rity.
( l'.4wislialda!/ct T.). ] H. the s nh<hHr of pas:sion.
5. th f' 11 Hun ''-8hou ttr ( /lii,t,d<l 17. tJ u, ~npplitr of happi nC'SS
T ). (S,.,.,,;ddl,i T. ).
6. t h( t hree-worltl b tst workC'r. 18. tlw <'XC'C'si-ivl'!y vast.
7. E;u pprPssor of st rifl', 1H. tlw dis1wlk r of distress.
8. thl' l'lf'.:;towl'r of s u p rc nH 2<1. " t h f' t1<lvf'n t or r1'a li1.ation
powC'r, i..piritnal J)() W ('J' (Sidcl/1tfrf<i T1frfi).
9. thf' h1'!:it proviclencC', 21. tlH' C''ll11plf't1ly 11crf('('t .
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TUTELARIES AND JIAJl]Gl. 3()1
Ill. TUTELARIES.
Although the tutelaries (T., ri-drim) belong to different classes
of divinities, it is convenient to consider them together under one
group.
The important part played by tutelaries in every-day life, thPir
worship, and the mode of coercing them, have already been
described.
The qualifications demanded in a tutelary are activity com-
hined with power over the minor malignant devils. Thus most of
tbC' superior celestial Buddhas and Bodhisats may be, and are,
tutelaries. But the farnurit e ones are the great demon-kings,
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362 PAKTJJE01\~ SAINTS, AND JJJAGES.
and also some of the inferior fiends who have been promoted in
diabolic rank for their adherence to the eanse of Buddhism.
All the five celestial Jinas are tutPlaries, but it is their Tiin-
trik forms, such as Vajrasattva and Yajradhara, and Amitiiyus,
which are especially utilized in this way; and ffiOSt common of all
are those who have consorts (scikti), as these are considered to be
most energPtic.
Of the BodbiFats, those most common as tutelai-ie, are Ava-
lokita and l\laiiju~!'i, the demon Vajrapa1~i, Tara, and l\faric"i.
The demon-kings, however, are the favourite ones. They are
repulsirn monsters of the type of the Hind11 devil ~irn. 1 TheFP
morbid creations of the later Tantrism may be considered a sort of
fiendi, h metamorphoses of the snpernatural Buddhas. Each of
those clemon-kings, who belong to the most popular section of
Lamaist Tiintrism-the Anilttarci yoga-bas a consort,' who is
even more malignant than her spouse.
There are several of these ferocious many-armed monsters, all
of the fiercest fiend type alre.idy described, and all much alike in
general appearance. But each sect bas got its own particular
tutelary-demon, whom it believes to be pre-eminently powerful.
Thus the established church, the Ge-lug-pa, bas as it s tutPlary
Vajra-bbairava, though several of the individual monks ha,e Sam-
bhara and Gnhyakala as their personal tutelaries.
VAJRA-BHAIRAV,\, or "The F earful thunderbolt." (T., rDo-rje-
'jigs-byed). See figure on opposite page.
This is a form of E5iva as the destroyer of the king of the dead,
namely, as Ywrncintakn. Yet ,Yith truly Lamaist ingenuousness this
hideous creature is believed to be a metamorphosis of the mild and
merciful Arnlokita. His appearance will best he understood from
bis pictnre here attached." He has several heads, of which the
lowest central one is that of a bull. His anm and lep;s are iu-
n um erahle, the former carrying weapons, and the latter trample
u pon t he enemies of th,i establishoed church.
[twill be 11oticed that these writhing victims are representPll
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1'U1'ElANJ"-DEJJO_W:,. 36~
VAJHA-HHAIIUYA.
{Tutelary fiend of estaLlisliell churclt.)
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364 l'.ANTJJEOK, SAINTS , A .YD IMAGES.
t After Pander.
z er. PA., No. IGG, 1G7, 1(;8, 213.
3 er. Ct1.\MilF.I1LAI:~ls llttlldbool: (() .,j/,)(tll. PA:-.o. , Xo. 17-L
-i <.:f. PANDER, No. 212.
~ ,\ft4'r PAXDEJl, ;,;o, 148. er. Scnt.\(I,, 112.
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DEJIOS-PR01'RC'1'0RS. 365
THE LOR!J-DDIOXS,
1 This name sugg<':5ts relationship with the ,~ -Y<U.<t n of tlie Burmese- Buddists, though
most o f these Sdts are clearly Hin<lU Vf'dic i.lt>itiPs , and as th1ir numbf'f is said to bt:>
3i, probably th,y are the 33 Yedic gods of Iudra's heaven pfus the four-fold Brahma
oL the four guardians of the ri.uartn. For list of the Y'rit.~ cf. App. by Col. Sladen in
.\SDEuso~s Jla ndolay to .llomein, p. 457.
2 PAND.t ::\"o. 230.
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366 PAN1'J/EOX, SAIS1'S, AKD LU.AGES.
I}AKKl1'1S, or Furies.
T., mknh-'gro-nui, or " Sky-goer,,; Skt., }lliecara,
These J?akkinis are chiefly consorts of the demoniacal tutelaries,
and the generals of the latter. l\lany of them seem to be of an
indigenous nature like the Bon-pa deities. One of the mo,;t
common is" The lion-faced (Sei1-gehi-gdo1i-c'an ). SeYeral others
are described and figured by l'ander.1
H ere also may be placed the eight goddesses, who are probably
metamorphoses of " the eight mothers." They encircle the
heavens and are figured in many of the magic-circles, usually of
beautiful aspect and with the following characters : -
1. L,isy,, (T., sGeg-mo-ma), of white complexion, holding a minor
and in a coquettish attitude.
2. JI<i/a (T., Preii-ba-ma), of yellow colour, holding a rosary.
3. Gita ('l'., yLu-111a), of red colour, holding a lyre symbolizing
music.
4. T., Gar-ina, of green colour, in a dancing attitude.
ii. P1tsl1pa (T., ::\Ie-t-Og-ma), of white colour, holding a tiowee.
6. Dluip<i ('1'., bDug-spos ma), of yellow colour, holding an incense-
vase.
7. Dipa ('I.'., sN,ui-ysal-ma), of red colour, holding a lamp.
8. GandJ,a (T., Dri-ch'a-ma), of green colour, holding a shell-vase of
perfume.
- -- ----- - - - - - -
1 Xos. 127, 1...:7, ll-lH, Hm, 1!Jl, l!I:?, 2'2:l, 2:!4, 2:.?li, 227, 2"28.
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GODLI.\"GS AND ANGELS. 367
3. Genii-Yakshci; gNod-sbyin.
,L Angels-Gcmdhcwva; Dri-za.
5. Titans-Asnm; Lha-ma-yin.
6. Phcenix-Ganu,lci; Xarnk'ah-ldii1.
i. Celestial musiciaus-Kinnarn; :\Ii-'am-c'i.
8. The Great Reptiles (creepers), .llahomgri; lTo-"bye-eh' eu-po.
The Goos are the thirty-three Yedic gods, which have already
been described as regard,; their general characters.' They are
usually figured, like earthly kings of the " mild deity" type, on
lotus-thrones. The chief gods are made regents or protectors of
the quarters; though in the later legends they have delegated
these duties to subordinates, the "kings of the quarters"; see
page 84.
The great Indra (Jupiter, T., brGya-byin), on the east.
Yama (Pluto, T., gSin-rje), ou the south.
Varm.ia ~ Uranus, T., Ch'a-'lha 2), ou the west.
Kuverii (Vulcan' , T., gXod-sbyin), on the north.
The remainder of the ten directions are thus apportioned:-
S.E. to Agni (Ignis, the fire-god; T., ;\le-Iha), or Soma the
moon or Bacchus.
S.W. to ~ririti (the goblin; T., Srin-po).
X.W. to ::\Iarut (the storm-god; T., rLmi.-lha).
X.E. to Isa (T., dbAng-ldau ).
Nadir to Anrrnta (or "mother-earth"; T., 'Og-gis-bdag).
Zenith to Brahma (Ts'ans-pa ').
The first and the last of the above, namely, lndra and Brahma,
are represented as attendant on Buddha at all critical periods of
his earthly life-the former "ith a third and horizontal eye in the
forehead, acting as hi,; umbrella-carrier, and the latter usually four-
handed and headed, carrying the vase of life-giving ambrosia. The
Briihmauical god Vishnu is called K'yab-'jug.
Yama ('l'. , S'in-rje), the Hind11 Pluto, the judge of the dead
and controller of metempsychosis, is the most dreaded of these
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368 1'-1X1'1!EON, SAIN 1'S , AND LllAGF:S.
1 S kt., ..YalrnfH ,' T., Xc' lllf'. Jler_r:,tes sp . (? pharaonis). It, is figun.d ,omiting jPwc ls.
2 Cf. ahm B EA L 's Uaten , 417 .
s Th<' Xaga kings Sanda, Cpanawla, .Sagara, Dritarasa, and Aniinitaptu arc
Jh1<l<lhists and t lwreforc c x<mpt fro m att;uk hy ( iarU<Jas, Fo r many particulars
rtgar<ling Niigas, cf. Jf ,,,,; lia-Sutra, lr,m s l. by Prof. C'. BE?rn.ur., J . U .A.S., JSS0, pp. l
litfj,; HEAL's C.h ttna, 50, etc.; Si.:11tEFJ1,, ~:u's trans. of tl 1L' kLu-'bum <I Kar-po ; also 111y li~t
of Xiiga kings au<l conunon,rs, J.U... t.S., 189L
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COUNTRY-GODS. 3Gll
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370 l'ASTl!EON, SAIX1'S, ,LYD JJIAGES.
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lOG.AL GODS AND GEXII. 371
st.ores of gems and grain and holy books. This idea of treasure
naturally led to the god being physically represented somewhat
after the style of" the god of wealth," as figured on the opposite
page. He is of a red colour, clad in armour, and carries a banner
of victory, and is mounted on a white lion. He is on the whole
a good-natured god, but rather impassive, and is therefore less
worshipped than the more acti,ely malignant deities.
The four greatest deified mountains of Tibet are alleged to be
T'ai1-lha on the north, Ha-bo-gans-bzan or gXod-sbyin-gan-bza ou
the west, Yar-lha z'a1i-po on the east, and sKu-la k'a-ri on the
south; but mount Everest, called by the Tibetans Lap-c'i-giii1,
is not included here .
The twelve furies called Tdn-mct have already been referred
to and figured in connection with St. Padma-sambhava's visit.
They are divided into the three groups of the four great she-
devils, the four great injurers, and the four great medicine-
females,1 of which the last are relatively mild, though all are
placed nuder the control of Ekajati, a fiendess of the Indian Kiili
type, who rides on the thunder-clouds.
The deified ghosts of heroes and defeated rirnls are pictured
usually of anthropomorphic form, and clad in Tibetan style, as for
example, "The holy rD01je Legs-pa," figured at page 26, and
others at page 38ii. Though some are pictured of monstrous
aspect, and of the fiercest-fiend type already described, as for
instance, l 'e-har,' the especial patron of the sorcerers of the
established church.
Pe-har is a fiend of the "king" class, and seem8 to be an
indigenous deified-hero, though European writers identify him with
the somewhat similarly named Indian god, Vee/et (Chinese wei-to),
who is regularly invoked by the Chinese Buddhists ' for monastic
supplies and as protector of monasteries ( - Vihar; hence, it is
believed, corrupted into Pe-har), and chief of the army of the fonr
guardian kings of the quarters.
YI I. L ocAL Goos AND GE~11.
The truly" local gods" or Genii loci, the " foundation owners"'
1 bdud-mo ch'cn~mo bzhi,gnod-sbyiu ch'rn, Ptc.; s man-mo ch'cn, etc.
2 8((' his figure in SCHL-\.Gl!I/TWEIT'::, .lthlS.
:iUE:\luS.1.T's .Yotes i,i Foc-1\oue-J{i; EoKJx, ()!tin. Budd/1., SARAT., J .. l.S.B., 1882,
page 67.
' (gZ'i-bdag).
B B 2
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372 PAXTJIEON, S.AIKTS, ASD DlAGES. .
THE HO USE-GOD,
1 EoK1ss, Cl,i,i. Bmld!t., 20i . His offi cial birthday i s the tw<11ty-fourth <la,> of tht
sixth month.
2 The lllongul Door-go<ls arc thrn; Jcscrihc<l by (i alsa11g Czoml>oyrf, a rcccu t Husso-
M ongol writcr,(1uot("Cl by Yule (,lforco Pvfo, i., 250): " Among t he Buryats (who tt:'tain
to grrattst cxknt t he ol<l cu:;tom:,; of tlu ).longols), in the middle of th(' hut. alld
place of honour is the D.'f<.u\tyavln', or' Chief Creator of Fortunr.' At the door i:. t he
Rmel!Jdji, tlw tutclnry of the hLrds and young cattl,, mad,or shC'Pp-::;kins. Outsitlc> t hP
hut is the r!luoula11l,atit, a num1 implying that t he idtJI was formPd of a whit e han-:..kin.
t he tukl..uy of th,: chase a nd 1wrhaps or war. All these hav1' been cxptIJf"'tl by
Buddhism l'xccpt n.-,aiagachi, who i s called T f'11,r1ri (= Ht'nnn). and inlro<luc11l
nmong tlu BmlJhist di,inili<'s u a::; a"kin<l (1f l ndra. Those placrd at ''itl1! of <lonr art>
wit pra,p<l to, Out .in ofTtrcd a, portion of tlu. footl 0 1 drink at meal t iuw:, by g-n'asp
ing the mouths of the fctishc!-, and sprinkling M>IHC of the broth hy t lwm.
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THE IIOUSB-GOD. 373
1 X(t/t-llllt,
2 As detnilf'd in my article on the subject in Jo11r,, . htl11u1xifo,1
;hnl I,tlft/t ute, London,
1sa1.
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374 PA.Y1'l!EQ_Y, SAIX1'S, AND DJ.AGES.
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BOD!lr OH l'F:NSOSA!, OOT>S. 3ii"i
the p'o, ma, z'a1i, dn, or enemy (-dekatiug) god, n1lgarly called
dab-llui. This enemy-god sits on the right shoulder of l'Yery
Tibetan.
" "orship of the .p'o-lhci secures long life and defence against
accident ; by worshipping the ,l,i-lha enemies are mercome.
W orshil' of the rnci-llw and z'ti,,-lha procurl's physical strength;
worship of the ynl-lha glory and dominion, and of the no-i-lhu
wealth.
The greate,t of thes( gods is the Enemy (-defeating) god, a sort
of Hercule~, who resembles in many ways the ,rnr-god of the
Cbinese-K wan-te, an apotheo,ized hero-though the Lamas
endea\'Our to identify him with the Buddhist .'\Iara, the god of
passion. As seen from his figure, in the upper compartment of
the Wheel of Life at page 10~, he is of un-lndian aspect:-
He is of a white colour clad in golden mail and flying on a white
horse th,-ongh the clouds. In his uplifted right hanr:I he holds n whip
with three knots and in his left hand a spea1 with a stream of the
fiye-colonred silks. The blade of the spear is blue, bordered by flames,
and at it, base the two divine eyes, and below the blade is a ring of yak-
hair-bristle. Hi;; bow-sheath is of a leopard hide and his quiver of
tiger skin. A sword is thrust into his waist-belt, and from each
shoulder springs a lion and a tiger. The mirror of fore-knowledge is
suspended from his neck. He is accompanie,I Ly a black ,log, a black
hear, and a man-monkey; and binls circle around his head.
Each class of these local and personal gods has its particular
season for popular worship, thus:-
The ls'arth-yuds (sa-yz'i mi-rig-gi Iha) are worshipped especially iu the
spring.
The Ancestral gods (smrn z'an ch'ui,-gi Iha) are worshipped in the
suu1mer season.
The three Cpper uocls (stod-sum pahl Iha) in the autumn; and
'l'he royal Ancestor of the 'l'ibetan or Sil.-him kiny (ston mi-iiag-gi Iha)
in the winter. The first Icing of .illi-iiag in eastem Tibet was a sou of
Thi-Sroi1 Dctsan, and tLe Sikhim king is alleged to be of the same
ancestry.
l t is beyond the scope of our present subject to refer to the
heterodox duties of the aboriginal or Bon-pa order. But it may be
stated that this latter religion haYing existed for CPnturies side by
side with the more favoured LJmaism, it has uow come to model
its deities generally on the Budd hist pattern. A reference to one
of the Bou gods, namely, the Hed-Tig<"r deYil, will be found in
the chapter on the mystic play.
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3iG P,L\''L'/11'.:0N, SAIX'L'S, AXD JJJAGES.
THE SAINTS.
Tbe saints of Lamaism may be divided into the Indian and the
Tihetan, iuclusiYe of a few Chinese and Mongolian. They are
usually figured with a halo around their heads, and when attended
by disciples they are always represented much larger in size than
the !alter ; and, in keeping with the later fiction of re-incarnate
Liimas, they are usually surrounded by a few scenes of their so-
called former births.
Of the Indian saints the chief are:-
I. THE TEN ClllEF !JJSCIPLES OF llUDDIL\.
1 er. (.'~;11 \ S .1,t., .is; Haj. Lal ) 11 TRA 1S tram;. Lrdifl( , ~i8I., 10.
0
:.i Fur <l,sniption~ of nrn11y of th,~, ~!'<' T.\ 1c.\:-..\n1.\ ... 11i/J.~mlLryya, ;11 ul his 1/i,{t. :I
/,id. /Imld., traus. hy Schi1fn1r; alsn E1n:1.'~ llam/l,k., :11ul P..\!l.'ntm's l',rnl/1.
3 For tlu:ir Jig1mi- anti :-illlll!' d1>tails d. l'A:,,;01rn's P,,,d/1 . (loc. cit), 11p. ~ad &n/.
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l'JI R S.ALVTS-DISC'II'lES. 377
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378 l'AN1'Hh'O,Y, SAI.N1'S, AXD JJ!AOES.
Vasumitm. Of his seven works the chief are the Udana,arga (trans-
lated by R ockhill), and the Samyuktiibhidhanna $iistra.
lfvaslwng corresponds to the Chinese" Huo-slmng" 01 p1iest with the
sack.1 H e is a sort of !t-iy-patron or "dispenser of alms" to the
disciples ; and is representecl as a good-natured person of portiy
dimensions, in a sitting position. His attributes are a sack , a rosary
in his right b,,nd a nd a peach in his left, while little urchins 01 goblins
play aroun,l him. The nnme in Chinese is said hy Pander to be also
ren,lered "the dense-smoke ~faitreyn Buddha," and he isexplained as the
last incarnation of i\Iaitreya who is at present enthroned in the 'l'ushit.t
heavens. In the entrnnce hall of all the larger temples in China we find
the colossal statue of this big-bellied , laughing :\laitreya surrounded by
the four kings of the universe.
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1'.J.Sl'Rl K ,':UJSl'S-81'. 1'.J IJJJ.A. 379
hand and a skull of bloOLI in hi:; left, and carrying in his left arm-
pit the tridE>nt of the king of death. The top of this trident
tran:;fixes a freshly decapitated human head, a wizened head,
and a :;knll. Ami the saint is attended by his t,rn wi\-es,
offering him libations of blood and wine in skull-bowls, while
before him are set offtcrings of portions of human corp:;es.
!Te is gi,en seyen othn form:;, will! or demoniacal, which are
shown surrounding him in that picture.
These, his eight forms, togcth0r with tlieir usual paraphrase,
are here numerated : -
I.-Gum Piidmn Jungnd,' "l\orn of a lotus" for the happiness of
the three worl<ls, the central figure in the platP,
II.-Guru I'adma-sa11,blw va, ":,,,n-iour by the religious doctrine.''
lI I.-C:11r1t l'tidm" Gyelpo, "The king of the three collections of
scripture:;" (8kt., "Tripitaka ").
IV.-G11rn /Jurje Du-lo,' "The lJorje or diamond comforter of all."
Y .-Gnn, S ima Od-::er,' '' The enlightening sun of darkness:
VI.-C:un, ,S'"k!J S eli-ge, ' The second :;;akya-the lion," who docs
the work of eight sages.
YII.-Gum Se1,y-ge d,, dok,' The propag-ator of religion in the six
worlds-with "the ronring lion's YoiC'e."
Y [ I !.--Cun, Lo-ten Clt'og-S,,' "The conrnye1 of knowledge to all
worlds."
These paraphrases it will be noted are mostly fanciful, and not justi-
fied by the title itself.
As he is the founder of Lamaism, and of such prominence in I he
system, I give here a sketch of his legendary history:-
The Guru's so-called history, though largely interwo,en with
supernatural fantasies is worth abstracting,0 not only for the
1 gun( pcul-ma 'b!/ 110 g1111.~. CL U1oum, p. ~42, and figure p. [;5~.
:irdo-rjt:. gro-lo<.I,
3 nyi-ma 'od zer.
which arc of the fictitious II revelation'' order, aml often coutlictiug, but dating. prob-
ably, to about six or seven hundrc<l years ago, namely: Pad11w.-bkah-(an (or "The
disvhtyc<l Commands of the Lotus-one''); 1.'lwn-yig gsLr-'_p"rcn (or .. The Uol<lell
Rosary of Displayed-letters"); Tltan'-yi.9-sde-](, (or "The FiYC Classes of Displayed-
letters "). and a Lepcha n:rsio111 entitled Tashi S111t, or 1 Hi story of the {iloi-ioui:;
Ouei" written by the ::;ikhim kiug {? Gyur-mei Xarni-gyal), who, about two ct_.ntnrit>s
ago, invented the so-called LC'pcha characters by modifyi ng the Tibetan and llcngiili
lPttt,rs,
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380 PAN1'IIEON, S:JJN1'S, AXD 1JIAGES.
Once upon a time, in the great city of J atumati ' in the Indian
continent, there dwelt a blind king named lndrabodhi, 2 who ruled
over the country of Udyana or Urgyan. The death of his only son
plunges the palace in deepest sorrow, and this calamity is followe,l by
famine and an exhausted treasury. In their distress the king and
people Cl'Y unto the Bu<ldhas with many offerings, and thei1 appeal
,eaching unto the paradise of the gre::.t Buddh::. of Boundless Light
- Arniti,bh11,-this divinity sends, inst antly, like a lightning flash, a.
miraculous incal'll::.tion of himself in the form of " red ray of light to
the sacred lake of that country.
'l'hat same night the king dreamt a dream of good omen. He
dreamt that a golden thundel'bolt had come into his hand, and his
body shone like the sun. In the morning the royal priest Trignadbara"
reports that a glorious light of tbe five rainbow-tints has settled in the
lotns-h,ke of Dhanakosha, and is so dazzli11g as to illuminate the three
"unreal " worlds.
Then the king, whose sight ha, been miraculously restored, visits the
lake, and, embarking in a boat, pl'occe<ls to see the shining wonder, and
finds on the pure bosom of the lake a lot us-flower of matchless beauty ,
on whose petals sits a lovely boy of eight years old, sceptred and
shining like a god. The king, falling on his knees, worships the
infant prodigy, exclaiming: " Incomparable boy! who art thou 1 ,vho
is thy father and what thy country 1" To which the child made
answer: " i\Iy Father I know ! I come in accordance with the prophecy
of the great f?akya l\Iuni, who said: ' Twelve lrnndred years after me,
in the 11ort h-east of the Urgyan country, in the pure lake of 1,oslm, a
person more famed than myself will be bol'll from a lotus, and be kuown
as f'ad,na-s,<1nbhava, or "the Lotus-born," ' and be shall be the teacher
of my esoteric Jlan t,a-doctrine, and sliall deliver all beings from
mi~ery.'"
On this t he king and his subjects acknowledge the snpernat nrnl
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::ff. PADJl.A-SAJJJJJ/A rA. 381
nature of the Lotus-born boy, and naming him "The Lake-born l'aji-a,"'
conduct him to the palace with royal honours. And from thenceforth
the country prospered, and the holy religion became vastly extended.
This event happened on the tenth ,lay of the se,enth Tibetan month,
In the palace the wondrous boy took no pleasure in ordinary pur-
suits, but sat in Bu<l,lha fashion musing under the shade of a tree in
the grove. To divert him from
these habits they find for him
a bride in p'Ud-'c'ai1-ma, 2 the
daughter' of king Candra Goma-
shi, of Singala.' And thus is he
kept in the palace for five years
longer, till a ho,t of gods appeat
and declare him divine, and com-
missioned as the Saviour of the
world. But still the kiug does
not permit him to renounce his
princely life and become, as he
,lesirecl, an ascetic. The youthful
Padma-sambhava now kills several
of the subjects, who, iu their pre-
sent or former lives, had injured
Buddhism ; and on this the people
complain of his misdeeds to the
king, demanding his banishment,
which sentence is duly carried out,
to the great grief of the king and Tm, Lows-llo1<x BABE.
the royal family.
The princely pilgrim travels to the Shitani cemetery of the cool
groYe,' where, dwelling in the pl"esence of the <lead as a Sos,iniko' he
seeks communion with the gods and demons, of whom he s.ibjugates
many. Thence he was conducted by the _pakkinis or witches of the
four classes to the cave of Ajiiapa.la,' where he received instruction
of the three great phenomena, impermanence, pain, and vacuity, hy seC'ing th<
funerals, th!' gricwing relatives, the stench of corruption, and the fighting of beast s of
prey for the rC'mains. Ruddh:1. in the Dulva. (RocK., D., p. 29) is a.Iso statl'cl to han
followed the ascetic practice of a So,(<iniko, or frequ<ntcr of cemeteries.
7 bkHh-skyoi1, or command+ protector; it may also be 8auskriti1.cd as pu.daru,,df
pfda.
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382 PA,YTJJEON, SA T.YTS, A.ND fJIAUES.
1 , -\ 'hi:>n tlu:- (3uru, aftn passing through Nepal, reached .Jlwl!ful, the en<'my-god
(clg;a-llw) of zm,-zu11, named D.vi.1mrn, tried to ctestroy him by squ<'f'1.i.ng him
between two mountains, hut he overcame her by his frdlti-power of soaring in the
sky. H(' then received hf>r submission and her promise to become a g uardian of
Lamaism 11ndcr the r('ligious name of rDo-rje r:,11u-bun-n1(l.
E-ka-dl>f.i-ti.-" hen the Gnni reached g..Yi:n11-t'an-mk'ar-1wg, the white fif'ndcss of that
placr showerN l tlmndcrholts upon him, without, bowC'vrr, harming him. Th( fimu
rC'taliatrd hy melting hrr snow-dwC'lling into a lakC'; and thr. <liscomfit<'d fury fif'<l
i11to thC' lakr T 'an-dpal-mo-dpal, which the (runt thr n causrd to boil. Hut though
hrr flf'sh hoilrd off hrr bones, still she did not cmergP; so tlw nuru thre w in his
thunfhrbolt, pincing her right eye. Tlu~n came she forth and offrr("d up to him lwr
life-C'ssence, and was tlwreon n;1med f!tu1s-dkm-.~lu.i-11wd-r))n-rJe-sP,11an-91(q-111u. or u Th e
SnrJw-whitr, l"Jeshless, One-eyed Ogress of the Yajra."
1'ke tu,,-frf' 'J'i'in-ma Pmi<"s.-Then the (Turu marf'hC'd onward, and rr-aclwd l"'-.11u9-l,re-
1110-s11nr, whnC' thr twlh-c hMa,i-ma (S<'(' figurr, pagr 2i ) furies hurkd thnnderholt:,; at
him, and tril'll to crush him betwrrn mnuntains; hut thf' <lurn <'VadNl tlwm hy
!lying into thr. sky, and with his "pointi11g-fingC'r" charmed th<'ir tlnmcltrbolts into
<i ndlrs. And hy hiRpointing-fingf'r lw cnst thf' hills ;1ncl mountains upon tl1<'irs11owy
tln-"llin~s. Thcrcnpon the t\wlv" lMhw-ma, with all tl1<ir rf'tin ue thwarted a1ul sub-
du,d, ofTf'rNl him thC'ir lirc-cssC'nce. nncl !;n WC'rC' brought und<'r his control.
D,0,.,-1:'un-r/)01-leg.~.-Thc n thr ttnru, pushing- onward, l'<'i'ldied the fort of CT-Jf"flb.,,e-
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1'113E1',1.Y SAISJ'S. 383
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384 l'AN1'JlEON, SAINTS, AND JU.AGES.
to the conntry of Jlori he subjected all the Dmn-sri. And going t o R on9-l1rny-1wg-po
he subjected a.Jl the S1i,i-po. And going to central Tibt't (<lb Us) towards the country
of the lake ,llmia.sarora (m.al-dio), he s u bjected a ll the ...Yr7glls of the m(il-dro lake,
who offered him seven thousand golden coins. And goi ng to (;y11-'clsi,i-plmg-11w, he
s ubjPCtcd a.11 the Plw-rgyud. Antl going to D ung-mrlug-lmi9-d1mu, he s u bject ed a ll
the sme11 eating D ri~i (? Chrndhar1t1). And goi ng to (,'1iu-pu-ch' u-miy, he s ubjected
all the dae-siien. And going to Bye-m,t-1ab-l:lw.1-, he subject ed all the eight classes
nf Llw-.,rin. And going t o t he s nowy m ountain Ti-si, he subjected all the tw<'nty-
<'ight .J "'nksketra.s. And going to L lta-r,qOl.l-ga,11.~, he subjected the eight planet.s, An<l
going to 1Ju-le-9ans, he subjected all the 'dre of the :ea.ks, tltc country, and the
dwC'lling-sites, a 11 of w hom offereJ him every sort of worldly w ealth. And going- to
gLo-bor, he subjected all the nine I D<m-m.a-spun. Then h e was met by (.'ti,ts-rje-Ju-1,:0
at Plw-nur,-gan,s, where lie brought him undc1 subj ection. Then ha.ving goiw to
rT.~ -llut-[J<t.i1s, lie subjectl'd the rTse-sman. And going to sTod-lung, he sul>jcct{'d all
the bTsan. Then having gone to Zul-p' ul-rkyan-gmm-lm -t'.~al, he rcmain('d for one
month, during which he suUjugatcd gzah-bolud and t hree Dam-81"1.
And having concealed many scriptnres as revelations, he caused each of t hese
fie nds to guar<l one a.piece. " 'ith this hC' compl eted the su bjection of the host of
malignant devils of Tibet.
Then thP- Guru proceeded to Lhii.sa, wliere he restC'd awhile, a nd t heu went
towards s Tod-fon. At that time nH}ah-bd((9-r,q,11al-po sent his ministC'r, l ~l1a-b::a.it~
klu-djX(l, with a letter and three golden Pat, silken clothes, horses, and dh-crs good
presents, accompanied hy fiye Jnmdred cavtt.Iry. These mrt him at sTod-lu/1-gJhon-JKl,
where the minister offere<l tllC' presents to the Guru . .l\ t that t ime all were athi rnt, but
no wakr or tea was at hand, so t he Uuru touched the rock of s Tod-l11it-gzlw,l~Jx<,
whence watn sprung welling out ; which he told the minister to draw in a. vessel.
Hence that place is called to t his day g:'o,i-pa-i-lhn-ch',i or " 'l'he water of the Uod 's
\"CSSeJ."
From /[(w-pu-ri the G uru went to Zui,-h'ar, where h e met King ml\'"i.1h-bdag~
rgyaJ-po, who received him with honour and welcome. Now t he Gu ru, remembning
his own supernatnra.1 origin and the king's car na.l hirth, expected t he king to salute
him, so remained standing. But the king thought, .. I am th e king of t hr black
lwadctl men of Tibet, so the Guru must first salutr me." While t he two wcr C'
possessed by these thoughts, the Guru rela.ted how t hrough the forcr of prayers done
at JJya-ru,11-JCa-slwr sti1pa. in Nepal (s<'C p. 315) in form rr births, thC'y two haYe
come here tog-ether. The (i-uru then extended his right haud to salute the king, but
tire dart{'d fo rth from his finger-tips, and catching the drt~ss of the king, set it on firr.
And at the samr time n g-reat thundrr was heard iu the sky, fol lowrd by an e-artl1q uakf'.
Then the king and all his ministers in terror prostrated thC'mselvcs at the fret o r tlH'
t ~nru.
Then the Ouru spokr, saying, u As a penance for not haviug promptly salutrd mf',.
f'>rcct Jivr stom stripa.s." Tht>sc the king immediately crcctf'<l, and tlH'Y were nnm('<l
z'm1-m' kftr-mdi'od-rten, and exist up till Uw prcsrnt clay.
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DEJION!FIED 1'1UE81'S.
1 Aft1r Pam.for.
2 Hegarding his image iu the cathc<lra] of Llaii.sa, the sacrista n rclatrd thc fulluw iJJg
legend tf> Sarat: T'aTi.-toi1 ft:>a1ed the miseriPs of this world n'ry much, having
inhabited it in former 1xistenccs. Accordingly hr contrh:rd to remain sixty years in
his mothPr's womb. Tlwrc hP sat in profound meditation, concentrating his mind
most earn~stly on the well-being of all lfring crf'aturcs. At the encl of sixty years
he began to rC'aJizc that, while meditati11g f,H' the good of others, lie w.1s negk"Cting
tlw rathf'I' prolonged sufferings of his m0ther. So he forthwith quitted th,\ womb,
and camf' into th1 world already provich.d with grey hair, a.ml stra.ightwily com-
mt'11crd prl:'aching-.
cc
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386 PANTHEON, SAINTS, A.ND J11fAGES.
1.IY~TTC .MO:,,;'OORAM.
(N;;,m.c'u'l'rti1-dn.n.)
See p. 14:!, f .. n. (l.
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(lAut:9.\ r.1xrR.I CUAIIM.
XY.
m -
S.\CHED SDIBOLS AND CIIAmrs.
0ST religions of the present day teem with ~ymboli~m,
which i~ woven so closely into the texture of the
creeds that it is customary to excuse its presence by
alleging that it is impossible to convey to the peopl<>
spiritual truths except in material forms. Yet we have only to
look at ::\[nhammadanisrn, one of the great religions of the world,
and still actfrely advancing, to see that it appeals successfully to
the most uneducated and fanatical people, although it is prac-
tically devoid of symbolism, and its sanctuary is a severely empty
building, wholly unadorned with images or pictures. People,
however, who are endowed with artistic sense, tend to clothe their
religion with symbofom.
CC :!
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388 SACRED SYJIBOLS AND CHAR.l.lS.
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ST"AS1'1KA AXD 1'IIE' SBT"EK GJ;JJS.
THE SYASTIKA,1 or" fly-foot cross," is a cross with the free encl
of Pach arm bent at right angles to the limbs. It is one of the
most widely diffused of archaic symbols, haYing been found at
Troy by Schliemann, and among
ancient Ten tonic nations as the emblem
of Thor. In Bncldhi,;m, the ends of
thP arms are always bent in the re-
spectful attitucle, that is, towards the
left; for the Lamas, while regarding
:-iYA"iTlK.\ .
the symbol as one of goocl augury,
a. Orthodox form.
also consider it to typify the con- b. l' nort hodox form.
tinuous mo\'ing, or tJ]e. c~a!iel~ss.
becoming," )which is commonly called, Life.J Sir A. Cunningham
helie~ecl 1tfo be a monogram formed from
the A~oka characters
for the auspicious words Su + A&ti, or " that which is good.""
Jt was especially associated with the divinity of Fire, as represent-
ing the fwo cross pieces of wood 3 which by friction produce fire.
The Jains, who seem to be an Indian offshoot of Buddhism,
appropriate it for the seventh of their mythic-al saints. The
heterodox Tibetans, the Bon, in ado]Jling it have turned the
Pnds in the reverse direction.
THE SEYES GEMS." These are the attributes of the universal
monarch/ snch as prince Siddharta was to ha\e been had he not
become a Buddha. . They are Yery frequently figured on the ba~P
of his throne, and are:-
1. The Wheel.' The Yictorious wheel of a thousand spokes. It
also represents the symmetry and completeue,;s of the Law. It is
tigurecl in the early Sanchi Tope.0
2. The Jewel. 10 The mother of all gems, a wish-procuring gem
( Cintama1~i).
J Yun-druit. Chine:5e, C!t11,'-J "an!J, or "Tl1e t l' ll thousand cbaracter"; cf. also buli{(ir
A ntiq11w:1t ix., 65, etc., 135, etc., and numerous references in DuMOUTIER, op. cit., ~l-i3.
2 Su, meaning "good" or" excellent" (in li-rC'<'k, en), iulll Asti is the third person
!:Singular present indicative of the VNb .1fa, "to be," and A'<t is an abstract suffix.
3 Skt., Arcmi. ' But see JAcom's works.
5 :'lamely, the Jina Su-parfva.
6 Skt., Sapltt-1atna. T., Rin-ch'en sna-b<lun; cf. HARDY'S Jiau, p. 130, and AI.A
llASTEH's 1V!tee{ r,f tl1e Law, p. SI.
i Cal:nM<trti,1, Rtijtt.
t1 Skt., Cakrn; T., 'ICor-lo.
9 FEIWUS....;()?I.', T1-ee tnid SPrp. IVurs., pl. .x:dx., Fig. 2.
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390 SACRED SYJJBOLS AND GlfAlWS.
1 ~ mparc with the divint horse namrd ".Might of a Cloud,'' from the thirty-three
i1eavens, which clclivercd thr merchauts from the i:;land of llii.kshasis.-Scc H1UJ,;N
TSIANO'S Si-Ya-Ki.
8 Skt., ll.:Jmtri or Sena-pati / T. , d.l/aJ dfJ,1,
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TIIE SEVEN PRECIOUS T!IIXGS. 3Dl
And to these the Lamas add an eighth, namely, the Vase, 1 for
storing all the hidden riches of the three regions of life.
THE SEVEN (ROYAL) BADGEs.2
1. The precious House (pahice). (l~~i1-saii Rinpoch'e)
2. royal Hubes (Gus
3. Boots (ernbrnidered). (f,ham
4. Eleph:wt's tusk. ( 1.1 i1-ch'en ch'em ,,
5. Q11een's eal'l-ing. (Tsurnno na-ja
6. King's eal'ling. (Cyalpo n,i-ja
7. J ewe!. (Nmlrn
The above list seems somewhat eoufnsed with "The se,en world-
earring, jewelled tiara, tluec-eyed gem, and the t'ight-limbc,l coral. Another enunwr..
ation gives Padmaraga, indra.niln, bairlurya, marga.l, vajra, pearl, awl ('Oral.
" Xc .. wai rin-poch'P. sna bd11n.
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392 SACRb"'IJ SYNBOLS AJW C'HARJJS.
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T/!8 J,,'/Ui/1' Uf,()HJUUt;; J,,'JIBLJ,,'JJS. 303
I S:s:T. T1H,
-1-.-.-r-h_e_G-,,-,J-rl_e_n_l_''-.s-h-,-.-
..- - - - - - - . -..1--11-u-,t-s_y_a--l-.,-~,--e-,.--,-11,-,---
2. The l"mhrella (" Lorri of tl,e \\'hite1
rmhrelln "') chatra g,lugs
3. C"nch-shell Trumpet-of Yictory i;;a1'1khn. 1lull
4. Lucky Diacrram ' .. . ~ri,at:-:n. ,Jpalue
5. Yict.orion~ 'iiauuer .. . ,lhrnja rgya.l-mfa~'an
6. \"a.se ... knlnijn burn-pa
Lotus pa<.lma patlma
s. \\.heel . I cakra. 'K'or-lo
captur<'d the golden fish in tlac 'fosu Jake. "When I canw back frmn TostM101
to Sbaog, the Khonpo (abbot), a Tibetan, as keel me wlll're J proposP<l going; To
Lob-nor,' I replic<l, uot wi:--liing to discuss my plans. 'l supposed that w;1s yoni
i ntlntion,' lie rcjoillet.l; 1y ou ha,c caught our horse a1Hl fish of gold in the Toi;u-nnr,
and now you want to get the frog of gold of the Lob-nor. But it will be us<'l<>s~
to t1y; tl1C're is in lllC' wl10le world but the Panchen Rinpoche,of Tashi-lliu111)()1 wh(1 is
able to catch it" (0 .A Journey iu )Iougolia and Tibet," Tfa, r:eoy. Jouni., :\lay. 1804,
p. 376). The Japanese usf' a wooden fish as a. gong.
2 In 8anchi Tope. Fuwus., Tree a11d Snp. Jl"orship, pl. xxxv., Fig. 2.
:s Also the symbo] of the tenth Jina (Sita/a) of thP Jiiius. Compare with
0 Buddha's enfrails," see number 2 of next list, also on this pagt'.
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394 SACRED Sl'J11BOLS AND OHAllNS.
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TBIGRAJIS A.XD DRAGONS. 395
light. and darkness, good and e\il, male and female, heat and
cold, movement and repose, and so on.
The circular diagram 1 is <li,ided by the Lamas, like the
Japanese, into three segments (as in the
annexed figure a); and it will be noticed
that the tails are gi\'en the direction of
t 1,e orthodox fly-foot cross, for it too, ~
~
according to the Lamas, signifies ceaseless
change or "becoming."
==
The LONGE\'ITY-trigram or hexagram,
in both its oblong and circular forms
(fig. b and c), is a modification of the
Chinese symbol for longevity called 1'ho.'
The Liimas ha,e also incorporated the
,~
II
four greatest amongst the Chinese sym-
bolic animals, to wit, the Tortoise, the
Phrenix, Dragon, and Horse-dragon, as
well as the Chinese Tiger, and the Bats.
'
THE TORTOISE symbolizes the universe
to the Chinese as well as the Hindf1s. Its l*lgl.ml
~
dome-shaped back repre~ents the \'ault
of the sky, its belly the earth, "hich ~~
moves upon the waters; and its fabulous (= 3
longedty leads to its being considered
~
imperishable.
TnE DRAGOX 3 seems to perpetuate the
tradition of primrernl flying saurians of
geologic times, now knowu only through
their fossilized remains. The Lamas and TRIGRA1[S A~ CHAU.MS.
Chinese Buddhists have assimilated them
with the mythical serpents (Niiga) of Indian myth.
THE HoRSE-DIUliON figures, as it seems to me, \'ery promi-
nently in the prayer-flags of Tibet, as we shall presently oee.
THE Pnm:-1x ( or " Ganu./n "). This mythical "sky-soarer"'
is the great enemy of the dragons, and has been assimilated to
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396 SACRED SYMBOLS A.\'D OllAJOIS.
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snrnouo wn11Ds. 397
- -.
u,e of such names is generally ob,ions; thus the individual's body,
the moon, the ( one-horned) rhinoceros, express unity from their
singleness. The hand, the eye, wings, twins, denote a pair. And
many of the others are derirnd from the mythology of the Hindiis.
The following are some additional illustrations1 : -
:l = the wod<l-i.e., the three B,1d,lhist worlds of Ka.nm.: Rftpn,
.\.rupa.
=quality-i.e., the three Gu11a.
= tire--evi<lently from its triangular tongue.
=top-probably from the Chinese ideograph of n hill.
-! = a lake or sea-i.e., th" idea of fluid ref]uiring to be hemmed in on
all four sides.
.i = the senses-the five senses.
=nn element-the five elements.
=nn aggregate-the five Skandlw.
7 = a sage-the seven ~lisM.
B = a snake-the eight great Xagns.
9 =a treasure-the nine treasures of Kuvera and the :N"andas.
I O= points-the ten points or ,lirections.
12 = the sun-with its twelve signs of the Zodiac.
2i=Jina or victo,--the twenty-fou, Jinrt and Tfrtha1ikma.
:!2 = tooth-the human set of thirty-two teeth.
O=sky-the "empty" space.
TrrE " :.'IIA~l.)ALA" OR :.'ll.wrc CmCLE-OJ,'FERil\"G OF TIIE UNIVERSE.
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308 SACRED SYJ.fBOlS AND GIIAR.llS.
Having wiped the tray with the right arm or sleeve, the Lama
takes a handful of rice in either hand, and sprinkles some on the
tray to lay the golden foundation of the universe. Then he sets
down the large ring (see figure, p. 296), which is the iron girdle of
the universe. Then in the middle is set down a dole of rice as
mount J\leru (Olympus), the axis of the system of worlds. Then
in the order given in the attached diagram are set down a few
grains of rice representing each of the thirty-eight component
portions of the universe, each of which is named at the time of
depositing its representative rice. The ritual for all sects of Lamas
during this ceremony is practically the same. I here append the
text as used by the Kar-gyu sect.
During this ceremony it is specially insisted on that the per-
former must mentally conceiYe that he is actually bestowing all
this wealth of continents, gods, etc., etc., upon his Liimaist deities,
who themselves are quite outside the system of the universe.
The words employed during the offering of the IIIai:i9ala are the
following, and it should be noted that the figures in brackets
correspond to those in the diagram and indicate the several
points in the magic circle where the doles of rice are clepositecl
during this celebration or service.
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NAGlC SYJIBOL OF UNIVE!lS8. :1!)9
DIAGRAM
ehowing
THE COMPOSITION OF THE MANDALA
OFFERING OF THE UNIVERSE
FRONT,
The nnmben are in the order of Lhe prooedure.
l
l R1 Oyalpo Ro-rab~. Loot-lo.
'l. Sba.r lli Ph'8'-PO: . } 19 Nar-bu.
Hl6 Jun-bu-hog. . .... TH Gll!lAT
1. Nub Pa-lang_io.. . .. CON1' f~1'lTS
'JO.
'll.
TaUD-mo... .
L3n-po... .
.. 1 THE SEVEN
: .. P I\BCIOUS
'::b1.ng 4-ml nyen. . 22 Lang-po . . THINGS.
23. Tun-cbbog.
~~ pba~..~::.-.~= .:'. :~. .
8 . Nga-yab ........
H. Mag-p!5n.
$. Ter ob.hen-po-t Buin-pa.
l~
ll
;:.~t:b .tb~ Cl . ~:-~ .-.'
0
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400 SACRED SL1IBOLS AKD GHARJIS.
1 F1,r d,tails of t lH' t <'st of this Sl'rvic,, f-t' t' my !.,i11w ism in ,\'ikl,; m, p. 105.
:? ::'1oi.,:;.
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1'All:$.II.LYS-EDJBLE l'l!All.118. -IOI
, the treat111cnt rC'lied upon for cure, and much practised in tlw country, is to l'all
in a. man who is supposed to be a 'doctor,' "ho, after looking at the pati,mt, s it:-
<lown at his bellside and writes in Arabic characters on a wooden slate a. long rig-
marole, ge,H'rally consisting of extracts from the Ao,an. The slate is then washt>d,
and the dirty infusion is drunk by the pntin1t.''
DD
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402 SACRED SYJIROLS AKD CJ/ARMS.
1 FigurM on pt1g(' 571. 'fht kiUrny-s h;qwd Olh.:Sare called G'lMJ. ke-1i-mll.
:: er. aJso CsoMA aml w. E. CAHn:, J ..:1.s. 11., ix., 904. S1.'e fi~u1cs 0f some of thesC'
t:harms at pilg(~ 56~. 5i1. a nd 572.
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GEXERAL C'lfARJf. 403
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40! SAUJI ED S YJ1IBOLS AND OJIAJWS.
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PT.A (fl'E ASD SC'ORPTO.\'-C'fl.l U.11:::!. 405
the dung of a black hor:;e and black rnlphnr and 111nsk-walt>r write
the monogram (? ZA), and in,;ert in the print, and fold np in a piece
of snake-skin, and wear, etc. (Here the dung spems to represl'nt
the purging, the horse the galloping coursP, the black colour the
rleadly ~harncter, and the snake thP \"irulencC' of tlie disease.)
.\n9ther charm for disease i;: gfren at page 61, where the-
fierce demon Tam-din, clad in human :md animal skins, bears on
his front a disc with concentric circle:; of spells.
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SACl!F:D SYJJ/JOLS AXD CifAllJJS.
- -- -------- ------
Agaiust injnry by these presene !
And the figures are hemmed in by the mystic syllables : Jsa !
lffln_, ! lh11i1 ! 1Ja111 ! llo I
s>i:cihii, ! "
And this i~ repeated along the borly of the dog,
followed by : -
Om rajra yhana kant kul.Hl'alsa sal sal nan maryn smuy s smuys
kul,:wa.tsa klwtlwmtsa le tsa h nnot 1111rn sar sar 1'!f!fH[f /d,a iha ma ch/11 1
chhiit!thcl,hang nwraya l'(tldch!J" ral.:khya ! (It is) fixed I fixed !
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C'HAllJJS AGAINS1' b1.VBMJ ES. 407
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408 SACRED SD!BO!,S ANIJ CHAU.11/$.
"l'RA\"ER-FLAG8,''
The tall flags in scribed with pious sentences, charms, and prayers,
which Hutter pietnres,ptely around C'very Liimni,t settle111f'11t,
curiously combi1w In(lian with Chine,(' and Tibetan symbolism.
It seems a far cry from Asoka j,illars to prayer-Hags, hnt it is
not improbable that they arl' related, ancl that "the Trees of the
Law,'' so cm,pieuons i11 Lamaism, arP ]'Pl"H'rted Pmhlt>111s of Indian
Hndrlhisrn, like"" mnch of thc> Liilllaist ".Ymbolis111.
E,eryonP who has been in llnrm;; is faruiliar wit b the tall 111nsts
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PRAYER-FLAGS. 409
1 ~Ir. St. A. St. John kindly infonus me that the etymology is ta, somethiug long aud
l'.itraight + gun, bark or husk + cfoiuy, a post.
2 See figures in FE1muso:x's llisto1y of I,u{i(i (uul Eastern Arcltit,-,:t ure.
3 These instances seem something ml)re than tlw s imple cloths and banners as JJropitia-
t<,ry offerings, which, of course, arc found in most animistic religions-from the " rag--
Uushcs,, of lmlia to thC' shavings of the Vper Burme~e ancl thp Ainos. And thf'
hypothetical relationship bC'twecn the Burmrsc and the Tibetans, basC'd on the affinity
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410 SA C'l/ED SDIBOlS A.YD OHAZWS.
of tlwir liu1guagcs, do,s not count for much, i\S no l'<'al racial r,Jatinu 11;1"" yd bN'll
prov..11. Probably l"l'l.tll'<l lr> tlwsc }ll'i.l)'l't'ftagl'i ;tl'l' thl stont pi11ars cn.ll,~,t masrs or
t>0l1s (w1i-kan), fomul in wt:oil1 rn Su-('h'uan in China, anti fi.gur(d by ~Jr. Haber( .. A
1
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l'RAYER AlYD LUGK-PLAUS. 411
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412 SAl'l!ED SJ".111/0LS AXV CIIAHJJR.
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LUOK-FLAGS. 413
hung upon the ridges of the houses, and in the vicinity of dwel-
lings. The printed text of this sort of flag varies somewhat in
the order in which the deified Liimas are addressed, some giving
the first place to St. Padma, while others give it to the celestial
l:lodhisat, J\fonjn!'~i; but all have the same general form, with the
horse bearing the jewel in the centre, and in the fonr corner~
the figures or the names of the tiger, lion, the monstrous gm-iu.la-
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414 SACI/ED SYMBOLS AXD CJ/ARJ.JS.
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/,l'CK-FLAGS. 415
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-116 SACR/-:D sn, !IOLS AXD ('!Ul/JJS.
J ,t 1y1xl-pan.
~ :,,;.,11wtilllf'!'I 1r111lPr1d i11t n S,rn,-krit ill'> Ary.i ,llwaja ag-ra-k, yur raua 111ah.11a11i.
:i g l.al1-po ~1,,b-,gyas.
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LCCK-FLAGS. 417
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418 SACRED SYJIBOLS AXD CH.AH.IIS.
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lUGK-PLAGS. 4-19
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B'.t'ISP!'IBitUlllttl
ti:D:1S11lltlllDDIIIIIRJQ,:a
J>ouoH ~A('UIFICl:\I, Er'Flt..:1.t:-~ OF THF. TIHET_.\X Bfrx BELW[OX.
(Re1l 11led !. )
xn.
\YOHSHIP AND Rl'l'U~\.L.
1 For im;tam:c, as iu t.11<' ~('otch highl,rndH, "to make tJu, d -:t1zil," vr walk thrit:<' in
tlH1lirc,c!ion of lht stm's coun;ii arnuud t hose wlium th1y wish Wt'H ( (io11Do~-Cu)11xu,
/',am. II,, 1/ebrhlt>s tu thP l!l11mlayas, ii., 1U-l). \re also follow the :-;ame rule in paS1-1ing
de<:anl(:r::. round our dinn('r-tablcs ; a11tl it is the- direction in which cattle trl'ad 011t
tlw com.-Cf. / '1wlak$ltina, p. 287
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0///(;JX nF WOJ!Sl/11'. 421
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422 ll'()HSIIJP AXD RJJ'UAL.
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'l'ITE OFFEIUXGS. 423
a Liima in front (of the votary), there is (no approach to) Goel."
And so instilled is such belief in the minds of the laity that no
important business is undertakenwithout first offering worship
or sacrifice.
The necessity for offerings at the shrines of the images, etc., is
now insisted on in all the forms of Buddhism.
The regular offerings will be detailed presently. But there is
no limit to the rnriety of things that are offered. Wealthy rn'. aries
offer art objects, rich tapestries, gold and silver vessels, jewels, and
the plunders of war, including weapons: In Burma, some of the
earliest knitting and embroidery efforts of young girls are devoted
to Buddha's shrine, along with American clocks and chandeliers,
tins of jam and English biscuits, sardines, and Birmingham um-
brellas. And most of these, and still more incongruous objects,
are offered on Lamaist altars; el'en eggs are sometimes given.
We ham already seen the geneml form of daily service as prac-
tised at I'otala and lesser cathedrals and temples, and by isolated
monks in hermitage. Here we shall look at some details of par-
ticul:u acts of worship and celebrations.
Personal ablution is enjoined, as a sacerdotal rite preparatory to
worship, on the principle of purity of body being emblematic of
purity of heart. Rut this ceremonial purification seldom extends
to more than clipping the tips of the fingers in water, and often
ernn not that, for the Tibetans, like most mountaineers, are not
remarkable for their l0ve of water Qr ~onp.
Before commencing any devotional exercise, the higher Lamas
perform or go through a manceuvre bearing a close resemblance
to "crossing oneself," as practised by Christians. The Liima
gently touches liis forehead either with the finger or with the bell,
uttering the mystic 0)1, then he touches the top of his chest, utter-
ing Arr, then the epigastrium (pit of stomach), uttering HO}:!. And
some Liimas add Sv.i-rrX, while others complete the cross by touch-
ing the left shoulder, uttering DA11 and then Y A:VI. It is alleged
that the object of these manipnlationR is to concentrate the parts
of the Snttvci, namely, the bo<ly, speech and mind, upon the image
or ,livinity which he is about to commune with.1
1 The Svaha, f'tc., arc held to mean knowledge (Yon-ton) and a kind of A'flrma
{'p'1in-la.s), and the five syllables are mystically given the fo1lowing colour~ from
above downwards: white, red, Uluf', yellow and green.
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421 WORSHIP AXD RI1'CAL.
1 TiU.. Yan-lag-bdu11.
1 111 thr Hindu w orship of a <l1ity thtr(' arc sixteen stages of ceremo nial adoration
following o n thf' lnYocation to come (circ(han ), anrl thr Tn,itation to be SC'ated (c;~,rn ),
aud in C'ach stage rnantrcu; arr chanted. I have itali(.'ized those stages which ar1'
fonnd in tlu~ above Lamaist ritual:-
1. Piid!la , washing the idol's feet. 7. Akshat, off{'ring rir{'.
2 . 1\1.gha , washing the idol's hands. 8. Pu.<Jhpa, o ffering flowe rs.
3. Achmana, offering watPr to rinsr 9. Dhupo, o ffering- inre nse.
m onth. 10. Dipn, offrring lamv.
4 8 niina, bathing the } The Liima s 11 . .Nai1:idya, off1ring foo<l.
idol. dressandbathc 12. Achmana, s econd offering of w;ttcr
5. , as tra, dressiug- tilt' thr'iridols o_uly to rinse mouth.
idol. once ,,1 twic<
13. Tii.mhula, offt-ring hct.(').
a y ear. 1-t Snp.iiri or puga, offrring t\rf'C.'.l m1ts
G. Cha rnlan, offpring sandal w o{)(], saff- 15. Hakshana, offf'ring mon<'y.
ron, or /1,,li powdtr. 16. Niziijan, wn.Ying lights or camphor.
It may also he compared with tiH' Jaina ritual hy llr. J. Bunoi,:.-s::,:, Indian A11tiqu(11'!J,
~~ ~- .
:i Anothn cmunt'ration ghps: I, Salutation ; 2, OffLring; 3. C'-Onfession o f s in:-:
(SLlig-'s'ag:.) ; t, R(joici11g (yid-raug~); .5, Exhortation ('::.kul-wa ) ; 6, l'rayc l's for
temporal and o ther Ulcssings (g sol-gdc b) ; 7, Pray('rl'l for :,pi1'itual hle:-;siug (h~i10-ha ).
4 ~ er-spyod mch'od-pa.
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ST.,WF:S J,Y WORSlllP. 425
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426 ll'OUSHIP .IXD Hl'l'UAl.
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1'JJE C'.!KES. 4:l7
\p,;,;els of rice arnl uf cakP. Thes<1 are place,! in fonr row~, the
- - -- - - - - - --
tlw Order. Through th1 })()Wf'r of this virtuons dt'l'd, lt't mC' be posstssc<l o f ilhui1i-
n;,ting knowl"dgr, ;ulll ltt the auimal beings be clcar('(l of t he misty impurities which
surrounds tl-trm."'
Then )I(' must ri:;1i up, and jCJining )1is hands in dt>,otional attitude, chant" The
Invitation '':- -
"l beg yi>u O Patrous of thr animal heings ! Df'm on-vanquishing go<ls ! Jinas
and your TPtinues ! to approarh this humble dwr Hiug. I beg you, nwrciful owncr!1 of
miracles, to approach this humhle dwelling and rccrivc tlwse offerings."
[TIH'n holding hands horizontally, bow down a nd say :-J "r bow down h1.'Cor(> the
Liimas of the thrt:'f" times and of thr trn directions, and brfore the 1,recious Three
Holy Ones with gr1atest reYC'rencc and ocea ns of praisf".'' Om J ...YaiJtO ,J/af,ju1riye!
.Kummsce Sh-,-iye I X a;,w iatmuslo-iJJesloalca I [bow d ow u at o nce at r ach recitation of
this mwit,1t].
The Pn$entariu,i ff <ttJPii,19s: I h<'re offt.r up a11 the most C'xcellf'llt offf"rings of
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428 WOB SJ/IP AXD HLTC.11,.
ho!., d rinking water, foot-wash ing wat pr, flower:,;, inc(ust->. la mp. s ce nte d ftlilet wat er,
fond and m11sic, which I have here a.rra ugcd rn full, to you wit h , Umy hra l't .
' l confess a ll my past s ins and rep C'nt 111' a ll my s inful dPi>d;o;. 1 ht"g' y ou t o blPss
nw with mahabodhi, Sf) that I may turn the wheel of t llC' Law a nd lie u:;t>fll l t o a ll thC'
auimal be ings.
" I ha,e he re arr im g-Pd t he flow e rs rn1 tl w pm1 soil of inct11s(, a nd tlu :\lt . Mcru,
dftked w it h sun, rnoo11, ;tud tlu' fo ur co11tirn."11ts, nll of which I offer up t o th1 Buddhas
w it h my w hole heart .
.. '.\lay a ll the anima l being s b(' blt'S:,(d with perfrcti<m a 111l purity . a nd }Je, horn in
b righter r Pgious. l dm, G 11111 n it,ia 11wuda fo ka111 11 irJ1r1 lo .1wm i I (ThC'n off{'r up the
magic-circle in suit a ble manne r, for descr iption of which iWC' previons c hapter, and
l'ontin uc.]
")lay my L1ima, tut<>htry deit y arn.l t ltl' lloly Ones.anti t h(' p1Acnt :\la.h ii-Va jril.()hii.ra
n ma in insepa rably with th(' Kumuda J\ow . :r .
11 May all t he animal beings h e fre ed from re-birt1t8 hy I.wing born into t ht pnr('
rc'gions.
" May J be en J.owrd with firm l'esoln " a nd ability to r<6cue anhnal h<~ings from
the world:; of wnr.
h ~lay I be f'n rl,)\\"l'rl wit h an unfai ling- OC(:a n of knowl<'< )g (' t o (nal.ilc m l' toadYance
t he holy r<"ligfon among hoth orthodox a ml. lll'terod ox .
u :\fay my m isty ignorn nl'e ht' clr-arcd hy t lw h right rayi. o f 2\la iiju:;;ri from on high.
")L\y my d C'sircs lw a ll rea lized th rough U11 g racP o f th, J iuas a nd their celest ia l
sons, a nd t he. auspiciou s b reat h (Jf t lu S1 q , l't>IIH' 0 1ws.
1 Cf, Flue, ii., ,12 i H o l'K HI Lt., L . 70.
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B.IX<2l'F:1' 7'0 lf081' Oz.' DE'l'l'IES. 429
~ {) 0
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430 WOHSJ!IP ASD RI1'CA 1,."-
sprites of mount EYerest, the twehe aerial fiendes~es (Tiin-ma),
who sow disease, and the more important local god,;,
This sacrifice should be done in the temples for the benefit of
the Lamas on the 10th and 15th of eYery month. Un behalf of
laymen it must be done once annnally at the expense of every
individual layman who can afford it ; and on Pxtrn occa~ions, as a
thanksgiving for a snccessfol undertaking, and as a propitiation in
~icknP,s, death, and clisaster.
The arrangement of the banquet is shmm in the foregoing
rliagram : -
In the inmost row are placed the large coloured and ornamented
Bcilhi,g cakes for (et) the chief Lima-saint, who in the case of
the old school is St. Pcirlma, (b) the tutelary deity, in this case
G,wii trik-po, a fierce demoniacal form of the saint, and (c) the
she-de,il with the lion-face. For the saint there is also placed on
either side of his cake a sknll-cap, the one to his right conta in-
ing country wine, here called "Ambrosir." (mmitn ), in Tibetan
literally "devils' juice"; and the contents of the other are er.Iler!
hloorl ( mktn), though tea-infusion is mually offered instead. In
the SPcond row are the cakes for the guardians and protector of
Lamaism, usually with Buddha'~ cake (No. 4) in centre. The
Ol'der of the cakes fol' these gual'dian dPmom is as follows-the
attached figures relate to the fol'egoing diagram:-
No. ::i. The Lion-faced demoness. No. 13. The Nun-fie11dess of Di-
,, 6. The fonr-armed " Lord," kung monastery. ,,.
a form of l\lah,,kiila. 14. The five everlasting His-
7. The god of wealth. t ers of mount Enr-
8. The " Huler of Tibet's est.
guardian" (and in Sik- 15. The spirits of the tank-
him the speci;,l gua1- drownetl persons.
dian of the Ka-<lukpa lG. 'l'he homestead demon-
monasterie::.). owner.
,, (), The demon blacksmith 17. The country-god l(ang-
(red and black colour, chcn-d~Onga. (moun-
rides a goat and ('arl'ies tain ).
an anvil and a bellow:-;, 18. The black devil, red
was made a prote<'tor " devil and X11ga of
of L,,maisrn by St. Pad- Uarjiling or special
ma). locality of temple.
10. The Lol'd of the H,,k- 19. The dem011::; who cause
shns ,!evils. disen:-;e,
I L The Locality protector. 20. J'he twelve aerial fini-
12. The .\'aya demi-gods, " dosses of disease ( T,iu-
white an,1 black. 'IU(()
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BAX(}UET '1'0 JJF,T.ILS. -131
Ko. 21. The demon owners of Ko. 22. The black and red devils
the ''Ter" ca,~es where arnl K,,ga of parent
the hi,klen revehtious monastery of the
are depositerl. priests of this temple.
In the third row are placed the "essential offerings" already
described, which are especially intended for the superior god,.
In the fourth and outmost row are an indefinite number of
T"sog-cakes, which are especial daintie, as an extra course for all.
These cakes contain ordinary t<Y1nir1 cake of cooked rice or barley,
with the addition of some wine, and a mixture of cookerl flesh arnl
all sorts of eatables available.
The stages of the worship in thi,; feast are as follows:-
l s/. In\'itation to the deities and demons to come to the
feast (~kt., iiVtihun ). This is accompanied by great
clamour of drums, cymbals, horns and fifes, so as to
attract the attention of the god, and demons.
:!.nd. Requesting the guests to he seated (Skt., 1isa,1) .
:~re/. Reggiug them to partake of t lw food offered.
-!//,. Prai,es the goodness and admirable qualities of the
guests. This is done while the guests are partaking of
the essenre of the foofl.
5tl,. Prayer, for fayours immediatt> and to come.
r.th. The e;pecial delicacy, the T'so.r;-eake, is then offered to
all, on four plates, a plate for each row of guests, and
one plateful is re,e1Ted for the Liirnn;; themselYes.
Then is done the ceremony of "Expiation for religious duties
left undone," 1 which wipe, off all arrears of religious duty. Here
the sacristan throws skywards, amirl great clamour of wind and
brass instrument,, several of the T'sog-cakes to all the demi-gods
and demons not specially included in the feast. One T'sog-cake
is then ghen to each Lama in the order of his rank, from the
highest to the lowest, as the food has been consecrated by the gods
ha,ing partaken of it.
Each Lama mast, however, learn a portion, which is collectt>d
carefully, iu a plate, in order, from the lowest to the head Lama.
And on the top of these collected fragments is placed a whole
cake. Tlwn a celebration called Llwk-dor is done, and the whole
of these crnmbs-the lea1ings of the Lamas-are contemptuously
thrown down on to the gronnd, ontsicle the temple-door to the
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432 WO!!S HJP AND RITUAL.
starveling ghosts and those e\il- s]Jirits who have not yet heen sub-
jected by ::il. Padma or subsequent Lamas.
The efficacy of these cake-offerings is urged n.t length in the
manual of the estn.blished cl.rnrch.'
The special rites and celebrations n.re urnn.lly detailed in separate
manuals; but each Ge-lug-1m monk has a general manual of worship,
etc., entitled" the monk's timely }Iemoranda," ' and seems to corre-
spond in some measure to the Dina Chariy[i\rn of the Ceylunese, "
in which are given directions for personal and gen eral clerntions
as well as for monastic conduct, from which I have already made
extracts in the chapter on the order.
The service is mostly in Tibetan, which is like the Latin l)f
t lie papal mass-books used throughout ::\longolia alHl L~maist
t emples in China, the on ly exception being the privileged temple
at Pekin.4 }Iusic is much used, though it is in t.he main an ear-
piercing din of drums, loud trumpets, horns, and c]a,;hing cymbak
The leaders of the choir also ha\'e a psalter or score in which tlw
swelling, rising, and falling notes are curiously represented by
curves, as shown in the annexed photograph ; and the points at
which the several instruments j oin in the choir are also duly noted
therein. The pauses are marked by bells and cymbal~, and the
effect at times of the noisy din and clamour suddenly lapsing into
silence is most solemn,ancl even impressive in the larger cathedral,;
wit.h the ir pious and sombrP ~urrounclings.5
The advantages to the chantl:'r uf Uu... aUo"e scr,ic:c nre that : His wishes will he all
ri ali1,ed; wealth an<l luck will incn.!ase according to his wishes ; he will obtain powrr~
awl a.II hi~ sins will Ue blutt1cl out; lw wi ll subject the evil spirits and will duly pH-
form charity, a ntl the pretn will obtain <lelhcrancr by being re-born in the heavl'us,
and he J1imself will also obtain heaven, and it has bcPn said tha t he will ultimatt:'ly
<1l1tain l~uddhal1ood.
Tiu Uurnt-oiTC'ring of i11 t C'11S(', analogous to the , cctic Jlo ma, but spPcially i11-
tcn<l1il for d, 1110118, includes liy uamc the 'riitHna anLl otlH'r Tibetan ficu<ls. It is
1
C'11tum1 23!).
-1 er. KOppi,;s, ii., 22s.
.~ 1\ltlu,ugh t lw i11 ~trH111 f' 11ts are wi1ldPd with great clamour, l'i\Ch i~ manipulatt>d
s trict ly acl'onling t 1) rule. Thus with th(' rymbals, at the wtJl'll Jl 1yl111 111 the cymbu)s
<HP Jwhl horizontally and s truck witl1 mid-fingl l' t'rrct. On Pa1yJ1111!1, 1i1,Jd below waist
1
,wd th uppn C"y111hal is made to rPvoh c aloug lht rim of the low1sl , 1tc., C'tc.
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.1u;sJ('Al SCOH!;', -133
F F
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434 IVOJIS/11!' ASD JU1'l'.AL.
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TARA 1'1IE SAVJOUH A.\'D UODDB!::iS OJ,' JJBRGY. 435
Tl,HA'S WousmP.
Tiirii's worship, like that of most of the :Uahiiyiina and Tiintrik
deities, is divided into the seven stages alrea<ly mentioned.
The senice is chanted in chorus, and the measure used in chant-
ing the hymn, namely trochaic in eight-syllabled lines, I haYe
indicated in a footnote to the hymn.
A portion of the manual is here translated-
" If we worship this sublime and pure-,'Ouled goddess when we
retire in the dusk am! arise in the morning, then all our fears and
worldly anxieties will ,lisappear and our sin~ be forgi,en. She-
the com1ueror of myriad hosts-will strengthen us. She will do
more tl.mn this: She will comey us dirC'ctly to the end of our
transmigration-to Buddha and Xirv~1.ia !
"8he will expel the direst poisons, and relieYe us from all
anxietie~ as to food and drink,and all our wants will be satisfied;
and all <le,ils and plagues and poisons will be annihilated utterly;
and the burden of all animals will be lightened ! If you chant her
hymn two or three or six or seven times, your desire for a son will
be realized! Or should you wish wealth, you will obtain it, and all
other wishes will he gratified, and i>very sort of demon will he
wholly overcome."
1:WOCAT!O:S.
"Ha]! 0 ! verdant Tiirii !
The 8aviour of all beings !
Deseend, we pray Thee, from Thy be,wenly mansion, at Potala,
Together with all Thy retinue of gods, titans, and delfrerers !
\Ve humbly prostrate ouraelves at Thy lotus-feet!
Deliver us from all distress! 0 holy Mother:"
PRE8ENTATI0:( OF 0FfERli\'(iS (::,acrificial ).
' We hail Thee! 0 rever'd and sublime 'l'iira !
Who art adored by all the kings and princes
Of the ten directions and of the present, past and future.
Sanskrit :-icriptnres into the Tibetan. An appl'ndix is signed by U-edun ~1ub1 The
Urand Lama, who built Tashi-lhunpo monas tC"ry 1in d 1-145 A.D.
FF ~
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43G W OHSIII P A SI! HI7'UAL.
1 The polymorphism al!'ra1ly r<'frrr<'<l to. 2 Kama, IHtpa, ~11 1ll 1\rupa .
3 As thiJl;. hymn i~ so pc,pular amongst L.1m::thst peoplt in 'l'ih1~t , ~ikl11m 1 C'tc., I g-in'
IHt"<' in tl11 Lhiic;a dial,rt it s Sf'COnd stanza, whirh j;, thr prop1r tomm('n('1nwnt of tho
hymn, in ur,l,r to ::-how its lll!'tl'c.
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lfrJIX 1'0 1'.1R;:i . 437
A va)ok'ta's messenger
Rieh in powilr and pity',; store.
\1. Tirii, the Supremdy Hail O Tara ! quick lo S,we !
Courageous.)
Lotus-born of pitying tear
:c,hed down hy The Three-\Vol'lcl-Lonl,
(G ric,ing sad for sunken souls.)
(2. T:irii,of Wh ite-moon llnil ! to Thee with fnlgent !'nee,
Brightness.)
Brilliant as a hundred moons
Of barvei-t gleaming in the light
()f myriad dazzling stars.
(3. Ti:Mi, tile Golden Hail ! to Thee whose hand is decked
Coloured. )
Hy t he lotus, golden blue.
Enger S0othe1 of our woe,
Evet tireless wo1ker, Thou!
(4. Ti1n\ the Gl'and
ifoir-pile1l. )
Hail ! to Thee with pii'd-up hair,
\Vhere Tathiigr,ta sits sbi-in'd,
Yictor 1 of the univer.se.
Thou :\ saintly victor too!
(5. 'l'f11ii. 1 the Hui'i" I Lail to thy " tut-hit,t-luul ," :!
Shouter.)
Piercing realms of efll'th and sky,
Tl'e,uling down the ~even worlds,
Bending prostmte ~ve1yone !
'(6. 'l':u,, , t.he best 'l'hrec lhil ! aJored hy mighty gods,
World Wo rker.)
lmlra, lhltlww., .Fire a ud ,Vind,
Uhoslly hord es and Uancll1111ias
.\I unite in praising Thee!
( 7. Tara, the Supp1-essor I Lail ! with Thy Jread ' t,e" ancl "plwt "'
of St rife.)
Thou destroyest all Thy foes:
:C,triding out with Thy left foot
Belching fo1th devoul'ing fire!
8. 'l'ar:i, the B"Etowcr 1-1 ail! with fearful spell "t-,,.,.e"
of Supremel'ower.)
Banishing the bl'twest Jiencls,
Hy the mere frown of 'fhy brows,
Ya11quishing whole hordes of foes l
etc., etc., etc., etc.
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438 TVORSlllP AND HJI'UAL.
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J/1".IJX 1'0 1'11 E BC/JDJ!!ST 1'HJXJ1T.
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440 WOHSHlP AND Rl1'UA/,.
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l'J/8 UEFCl!E.
" \Ve go for refuge to the victorious Lamas, who have descended
from heaven, the holders of "\Yisdom and the Tantras !
"\Ve go for refuge to the Hudclhas of the Ten Directions, ,ind to
the primordial Sa11umtabluuZ,.a. Buddha with his spouse ! "
Then the following deities and saints are ad,lressed as 1efnges:
The lnca,nate Sambboga-kaya, the :\Iild and Angry Loving One
the Xhmii>Ja-ht!f" Jfalu, Vc\iradlwra ; the Diamond-souled Guide-
1-,,jrasalt(I.; the Jina-the \'ictorio11s ,irikya JI101i; the most pleas-
ing Yajr,i lncmnate; the Fierce ll olrlet of the Thunderbolt- Vajm-
pil>,1i; the Goddess-)Iother, Jfarir, D,ri; the Learned Teacher, Acii1yu.-
.Jlwij1ff'l; the Great Pm,,lit" S,, Si,ilw; the Jin" Suda; the Great
Arn,,lita Eima/a Jfitm; the Incarnate Lotus-born Dharmakaya Pad111fl-
s,1mbhava.; (his wife) the Fairy of the Ocean of Fore-knowledge; tlw
Iteligious King, 'l'hi-Sroi1-deu-'l'san ; the ~oble Apocalypse-Fin,ler,
)Iyai1-ban; the Teacher's disciple, the Yictorious Stluwira Dang-ma;
the Reverend Sister, the Lady !::!i,ilufvxua ; the Incarnate Jina" Zha11--
tiiu "; the Uum, clc,er nbove thou,nlHIS; the Religious Lo1d ( Dlwmw-
,uitlw) n,oHJo-Be,; the Illnsi\'e Liou 1:.,,.,,1,a; the Great Siddhi, the
Clearer of the )listy 1110011-grub-ch'en zla-wri-miin-sel; the Sage
J\11nuoc1ja; the Prince, JJim(da Bhds"li.:a,a; the renowned Candrrrltrti;
the Three Incarnate Kind Brothers; the Bodhisat, The noble Ocean;
the Incarnate Sage, the Holder of the religions uajl'(,; the Entirely
accomplished and renowned Speaker; the Great Teacher Jlaluigmn
/J/wrmariiJa; the Revelation-Finder 'P'ig-po-lhi ; the Ileligiuus l(ing
of Accowplishe,I Knowledge 1 ; the Banner of Obtained Wisdom ; the
Peerle:ss actfre Vi,j,a; the Radical (Skt., J/,7/a) Lama A~oka; ' the
Liima of the JI,,Z" 1'a ,,t,-a of the Three Times ; the Sage, the Aecom
plished 8oul ; the Heligious Lo"iug King, the H ol,lei of the Doctrines" ;
the Reverend Abbot, the Sky Vi\ira ; the Noble Jewelled Soul - " Pal-
zai1 "; the Assembly of ::\Iild an,! Angry tutelnry Deities; the Holy
Doctriue of the Great Eud-Jfahotpa,1,u, .'
" "\Ve go for refuge to the )Iale and Female Saints of the Country !
' 0 ! Lama ! Bless us as Yon barn been blessed. Bless us with the
blessings of the Tantras.'-
" "\Ve beg You to bless us with O)I, which is the (secret) Rom. "\Ve
beg You to purify our sins and pollutions of the body. "\Ve beg Yon
to increase our happiness without any sickuess of the body. "\Ve beg
Yon to give us the real undying gift of bodily life!
""\Ve beg You to bless us with .-\ lf, which is the (secret of th!-)
lfrEF.c'H. \Ve beg You to purify the sins nil(! poll ntion of 0111 8peech.
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H2 WOJ/SH ll' A.~1) JU1'UAL.
"\Ve beg You to give us the power of Speech. We beg You to confer
on us the gift of perfect and victorious Speech !
""\Ve beg You to Liess us with HOM (pronounced "ln"i! ") which
is the (secret) THouoHT, \Ve beg You to pmify the pollution and sins
of our Mind. "\Ve ueg You to give us good nnderstamling. "\Ve beg
you to gi,e us the real gift of a pure heart. "\Ve ueg You to em-
}'Ower us with Tiie Four Po\\'ers (of the heart)'.
" "\Ve pmy You to give us the gifts of the Tnte Bocl:1, S1eech, and
Jliwl. 1 OM! AH! HOM!
"0 ! Give us such ulessing as will clear away the sins and defilement
of bad deeds !
" \\'e beg You to soften the evils of bad causes !
" We beg You to bless us with the prosperity of om body (i.e., healtl1 ) '.
" Bless us with mental guid,,nce !
"Bless us with Buddlrnhood soon!
" Bless us by cutting us off from (wol'ldly) illnsions !
' l:lless us by putting us in the right path !
" Bless us by causing us to nnde1-stand all things (religious)!
" Hies, us to l,e usefu l to each otl,er with kirnlliness !
" Bless us with the ability of doing good and delivering the animal
beings (from misery) !
" Bless ns to know oursehes thoroughly !
" Bless us to be mild from the depths of our heart !
" Bless us to be brave as Yourself!
" Bless ns witb the 'l'iintras as You Yourself are blessed ! "
"Xow ! we- the innumer,ible animal heings-coneeidng tlrnt
(thl'ough the efficacy of the a,bove dhar,m,s and prayers, we have hecom~
pure in thought like Buddb" himself; arnl that we are working for the
welfare of the other nninrnl beings; we, therefore, having now acquired
the qualities of the host of the Gods, and the roots of the 'l',,11tms, thP
?'i-wa, rGyas-z,a, dBaiiand P'rin-las, we desire that all the other an.imnl
heings be po~sessed of happiness, and be freed from misery ! Let us-
all animals !-be freed from lust, angel', a1Hl attachment to worlrll.1
,dfai1-s, and let us perfectly understand the true natme of The
lteligion !
'Now! 0 ! Father-Mother-Yab-ynm-the Dharmal.:ii!f /$,1111a11ta-
bhacl,<1 ! The Sr1111l,lio:;akriya ff,,11ti J01rurlap,.,1samka, mild an<! ~ngr~
Loving Ones! The Nirl(t\1C1-l.:,i!fa, Sages of the ,kulJ.rosnry ! An,1
the .lltilri-tlintm Lama! I uow lieg Yon all to dep:irt !
"0 ! Ghosts of H el'oes ! \Vitcltes ! Demoniacal Defenders of The
Faith! The holy Gual'<lians of the Commandments! And all those
that we invited to this place! 1 beg You all now to dcpnl't ! !
"0 ! most powerful King of the Angry Deit:es ! '!'he powerfnl
l.ia,-a, and tlw host of the Conntiy Gn:irdian G0<ls ! And nil those
l This triafl refers to tlw my~t ic Yog-a ,,r uni1m of "Tht' thnt :-.irtl'l;-;." which tlu
Japan(!,, call, S.tu-mil!-HHH)-i).
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00Nb'E88!0X 0 1" Sl.\'S. H3
others that we invited t o thi,; place, with all their retinue: I beg You
all now to depart!! ! )fay glory come! Tashi-shok ! and Vil'be ! Ge-o !
Sarvamaitgalam ! "
1 gso-byoi1. See pages 323 and 501; and cf. ScttLA<mnw ..:rr, )-', 123.
2 Cf. P ratimokslw sittr<t, "The Hook of Delhcrance" and ill!. 'fiheta:1 Yelsion, traus.
by ROCKHILL. :i Prohahly mythical Buddha, Vajra1lhara.
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44! WOl!Sllll' .IND 1/JTl'.AL.
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'l'/11;' l>'Ul'lfAHJ,,'l' OF !,A.ILI/SJI. -l-i5
periods, on a lncky day, about once a week in the large, temples, and
attracts nnmerons V"otnrie::-. Crowds throng to the temple to receive
the coveted hlessing. Its benetits are more particularly sought in
cases of actual illness, and when death seems imminent.: bnt e1ery
1illage must have it performecl at least once a year for the life of
the general community, and afte1 its perfonnunre auy prolongation
uf life is cre,lited to this se1vice: while n fatal res11lt i., attribute,!
to the excessive misdeeds of the intliYiuual in his last life or in
previous bii-ths.
The chief god adcl1es,C'cl is Dndclha Amit,ifJUB or Ap!/rmita,' ' The
(god of) infinite Life," or" The Eternal." Unlike the Chiner,e Bnd-
tlhists t,he Lamas ne1er confn,e A 11,it,il,lw (the Jluddlrn of infinite
Light) with his reflex Amiir<!JI'"; thPy 1,p1es<nt these ,Jifferently, and
credit t hem with different funetions. The other go,l.s specially identified
with life-giving power~ are "The ti,e long- Life ~isters," 2 mou11tain
nymphs presiding over the e,-erln~ting sno"'s, and to a le:;s 1legree the
white T,irii, and U,h,:iishnriini; :u11l <>ven l"anw, the Lord of D eath
himself, m.iy occasionally be propitiated into delaying the day of
,lcath.
The priest who conducts this ceremony for propitiation of Amittiyus
:tml the other gods of longevity must he of the purest morals, :on,l nsn-
:<lly n total abstainer from meat and wine. u~
must h,we faste,l ,l uring
the greater pa1t of the twenty-lour hours preceding the rit,, have
repeated the mantras of the life-gi,ing gods many times, 100,0011 times
if possible, and he must ha,e secured ceremonial purity by bathing.
The rite also entails a lot of other tasks fort he prepa ml ion of the ,on-
secrated pills nnd the tll'l'augenwnt of utensils, etc., and exte1Hls over
two or three days.
The armugements an, as folio\, :-
Upon an altar, under the brocade,! clragon-ca nopy, within the temple
01 in a tent ont):,,i<le, are placed the following articles:-
In the preliminary worship the pilb are made from buttered dongh,
and the ambrosia or ct>n?ita (Tib., ,forl-ti or "devil's juice ") is brewer!
from spirit or beer, and offere,l in a skull-how] to the great imnge of
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446 WOH::,1!11' _{ND H!J'U.AL.
1 Ill' usually w<:ns a m,tutlt (sto<l-gyog), on which are embroid1rl'Ll mystic Chinl'SC
cmbknls of luck, inc1u<ling the /J,11, Ltc. ~(If' p. 3Hl, 306.
2 In south1111 Bncl<lhism i:. fou nd a Y('l'Y s imilar instanCL' of ctn 1wmia l ,minn with a
Bmhlhi);t feti.'~h. At tlw pirit (1x.irit1a) C<'l1brfltio11 ua sacrNI thnad, calll'd tlw pirit
,uf.la, i~ f;.11">1<.incd 101mll tl1, iutel'in1 of the building, Uu tJH] of w liich, aftPr Uri ng
fast1.md to tlw 1,~,uling platform, is pla.ce1l 1w:1 r th1.~ rdic (1>f Bnddha ). At s uc h tiuw~
a:-. tlw whoh oft he prhsts who an prts<nt t'llgag-P in chanting iu c horus, t ht conl i1'>
1111twinf'<l, arnl tad1 priPSl tak1>:s hold of it, thus making tlw c,mrnnrnic:atio11 <omplPtt
bttwc1u l'ach of tlw oflicia ting prit!'.t~, tht' nlic,aml tht intnior walls of the building."
-HA 1lDY S R. Jfll11,rd,ls/JI, p. ill.
0
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1'/fE !WCJ!A JUST OP LAJIAISJI. -Hi
At thi, stage the celestial Buddh:i.s, Boclhisats, and other gorls are
now supposed to ha,c consecrated the lluitl in the rnse and transfo,-med
it into immortal ambrosia. Therefore the p1iest intones the following
chant to the music of cymbals: "This Yase is filled with the im1no,-tnl
ambrosia which the Five celestial Classes have blessed with the best
Life. )by life be permanent as adamant, victorious as the king",
banner. )fay it be strong like the eagle ( (;_111tii-d1w,) aud last for
Her. )fay I be favoured with the gift of nnclying life, and all my
wishes be J"ealized.
' JJ,,ddlm ! Vi~jm ! !:at""! Pod ma! Kor111a, K,rp1ilt11111ila. 1//l maf,t1ri,tiMut!/lf
.~lrldhi phctln !1ii11i ! 0111 A J/1i1!t mjm (.' ,iru Pmlma ,~iddlii ag11kkf' lftlJ!i 111j<i. l 11
LA Lii.m;1 nl' til, f'::.tabfo;litd church would usually i1wokP :,.;t, 'fsoi1-K'.t-pa, and t lit
:-.ubscqu111t pt.ty('l' woHJ<l ht' t-.lightly ,IifTcrf'nt.
~ Thl f"ij<t-m<1,1t,,1 of AMlokita an.U Amifriblw.
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H8 WOHSJJll' ASD 1/ll'CAI,.
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SACRIFICE-OFF81/JXGS 'l.'O D8T"IlS. 449
1 After Rockhill,
GG
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(;l::0'1A!\TLC 'fnmu.Ul:'i.
X \'II .
m-
{ 11riUmjm1i!Ja ;,'ufto, '2.
1
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ITS Clfl/OXOlOGIC.Al BA.SIS. 451
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4-52 A81'1/0LOGY AXD DIT"JXA1'10Y.
ryrle (liabj111i), roinci,le with the year !S6i A.D., as this is alleged by the
11~~~:~ed a~trologer L:i.11H1. of Darjiling to be the true epoch, aw.l not the year
~
Year
A.O.
c.,cle
Xo.
I
t.~
1
Year.name.
Ytar
.A.IJ .
C:rcle
No. Year.uame.
Q I
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'L'JIE b'LKJIEN1'S .JX.D GYGLIO AN I Jl.lLS. 453
( On the Tortoise.)
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454 ASTR()lOGr AND DI17XATI0N.
PII.L\L.
"'ood's son
J1il'C'R
E,u-th's
is
is Fire
r
Earth rl
1s ron
f
] his IS merely a reverse
. way of presenting
Iron'~ is water the abo,e details.
\Yn.ter':-i is Wood ,
Hosnu:.
,voo<l's en,my is Iron (ns Iron instruments cut down wooJ).
I1on~ is Fire (as fire melts iron and alters its shape).
Fire's iR \Vater (ns water extinguishes fire).
"'aters is Earth (as earth hPms in water).
Earth's is \Vood (as wood grows at the expense of and im-
poverishes earth).
.AmcaBLE.
"'ood's f,iend is F.:lrth (as woo,! can't grow without earth).
\Vater's is Fire (as it warms water).
Fire's is lron (as it absorbs heat, and thus assists the con-
tinuance of tlt!i fire).
Iron's is \Vood (as it supplies the handles to iron-weapons and
iR non-condnf'ting).
ThP Tibetan year i~ lunar, and nn1nhfl'r:-: notnina.lly thrPP hundred
and sixty days; so that in orcler to bring it into keeping with tht>
moon, pha,t>s one day i, occasionally omitttd, and as it is tlie un-
lucky days which art> omi(tPcl, an<l thesP occur 1rrPgularly, the
Tibetan year and months do not alwn,ys corre,poncl Pxactly with the
Chinese month, and years. And tlw solar diff<'rence is compensated
b_v ins('rting se\en intercalary mouths (Da-s"ol) e,ery nineteen'
years.
The year begins in Ft>bruary with the risP of tht> ll!'\1- moon.
TlL< months ( Tla-wa)' n,rp namPtl first, secoml, etc. nm] the word
Da-w:t prPHxecl thn,. Da-wa-tang-p0, "first month." The week is
divided into ,Pnn <lays (Za), l><'n,ring, as with ns (for the Liimas
n,clopted the Aryan sy,tt>m), tlH' namps of the> snn. n;oon. and tLP
_fhe planet,, two being allottP<l to ench day, and is rPpresente<I
by a symbol (s0p Bgure) which is a eoucrete pict11rP of thE' name.
I St) l'iil)'" :-:c111..\;., ,,1,. ,.;,,, 2~tl. The i11t 1rc-,d,ny mnnth S('l'JllS to lit' add,tl at 1,ss i11-
hrval:i. ,\<:<:onlin;.{ to th1 B,1idyur-h:ar-JM1 in 1.;:v1 tlu Uuplicat,tl nwnth Wi'IS thl'
,: Zl.1-Wil = 11111111).
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1'1/E P/,A.\g1s . l.Y/J CALE.V/JAR. -!5i\
::,,."ame. Ct>h. stial Body. Its Symbol.
The different days of the wePk are associated with the elements;
thus ~umlay all(! Tue.,clay with Fire, :\londay and wednesday with
\\'at<'r, Tlrnr:;day with Air. and Friday a11d ;:,aturclay with Enrth. 1
Each hour ancl day of the week posseases a lncky or unlncky
charaeter, and tlw days of thP month according to tLeir order in
troduc<' other sets of uulueky eombina-
tion,;. Thns tbe incli\'idnal clay:; of the ~
week are cliYided: :\londay and Thursday
are hest. Sunday and Tuesday are
rather" angry." ~aturday and \\'ednes-
day are only good for recei\-ing things ~
(Yang-sa) a11d not for giving away. ~
:-Saturday is not quite so gloomy and ~
malignant as in \Ve,;tern mythology. . .
The day:; of the month in their nm1wr-
ical orckr are unlucky 1,er se in t bis order. ~
The first i:; unlucky for starting any ~~
undertaking, journey, etc. The st>conrl ~
is very bad to tra,el. Third is good pro-
,ided no bad combination otllC'rwi~e.
Fourth is bad for sickness and accident ~
(Ch'u-'jag). Eighth bacl. The dates ~
counted on finger,;, heginning from 0
thumb an,l connting second in the
hollow between thnmb and index finger, .
:-:;nrno1.s IW l>A l i:; OF TllF ,VEEK
tlte hollow always comes out bad, thus
second, eighth, fourteenth, etc. :\'inth is good for long journeys
but no1 for short (K ut-da ). Fourteenth and twenty-fonrt h are
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lii6 AS1'H0l0G1' .rLY!J lJirl.Ll'J'JOS.
likP fourth. The other, are fairly good c,tfuis 1,,1,-ibn~. In ae-
connts, etc., unlucky day;; ar<> off Pn omittpd altogPthPr and the
dates countPrl by dn]>licating tltt preced ing day!
Chinese geomantic figmes, the Pu-Kwii (l'm-k',t) and the .lle-
>va, enter largPly into thP calcnlations of the Liima astrologer, a nd
these are n snal ly figured on thP lwlly of a spread tortois<>, as in
the abo,e fignre, whose paws ,o,nPtimes grasp a polP surmounted
by or transfixing a frog.'
Tlw l'l- Kw,1 or l'ar-k'a symbolize tlw grC'at prod net in, and an-
tagonistic powers of natnrP, as summarized in a most interP,ting
manner by Dr. Legge.
The first ehnmcter, p11, is the C'hiue,e symbol for divi11i11g by the lines
produced through a certain process on the back of a to1toise-sl1ell. It
consist8 of two lines,' which n,ny po""sibly, says Dr. Lep-gP, ha,e been
intendc,1 to represent the lines :tppeming on the shell. The second
elrnmctc,, Kw,i. wns the symbol for di,ining by means of the eight
famous tl'ig1nm:-. of Fll-h:-:i, them::-ehes calJC'd "the eight Kwa." They
arc not chnrnete1-:;, liut !inert! figure,; compo,e<l of " hole and di,ide,1
lines, on which was built 11p the myste1io118 book cnlle.1 the YI-Kii1,
Ql' ' Book of Change:-;," with its sixtypfour hexagrams. The eight t1igian1s
a1c herC' :,hown : -
The whole line,; in ll:c figure.., an style.I "the strong;' and the
,livi,led line8 "the we11k." 'l'he two represent the two forms of the
subtle matter. whl'th,r eternal or crenterl is not sai,l, of whieh :111
things are con;] oscd. Under one form the rnnttl'r is netirn and is enllP<l
J"auy; Ull<l~r the oth,r it i8 pa"i,c. all(] is calle,l ri,1. \\'hnt P,er i,
:..:troug and nctive is of the ra11y nature; \\'l1'.1tcYer is wenk ntlll pa~:-.in:.
is of the lpi11. l lenvf'n nnd em'lh, sun nnd moon, light and dn1kne:-.:--.
mal, and fl'malP, ,ulcr nncl mi11i:-.te1', nl'fl' C'X:1111p}("~ of the;,,;e anti11omieJ--,
Th0 n~~reate of th<m mak<:-. up the totality of l1Pi11g. awl t lw ri is
~uppose,l to g-h~(" in its clia,!.,!t'nm n <mnpletP pict UL't? of tJw 11lw11ome11a of
that totality. It dot~ not give u:-; a. :,:pxrntl :--y:-.tcm nf 11:it11rc, tlw11gh of
ronrse the antiuomy or :,;px i:-. in il; hut tlH 1itH':-; 011 whicli it i:-; con-
~ Tliis mayl1Ptlu K;Wr<d 1!111,-lq:n:icl t'n,;:. Cf. also my artirlf (111d . l .. tl,1,, l!--:!l;l1
on'' Frog \\'or~hip anu,ng 1111' '.':<Wal'fi."
1 Lt:1.<a:':-; 1'hr /trli,,J. il f'/1/1111, p. 11, cl11, 1;,,
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J'll!GllAJJS A.YD Gh'0JL1X1'IC SIGNS. 457
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.i,:;s ASTJ!OJJ)r:r AXD DJnSA1'JO_\.
clay the six presiding inflnences. Tims thP page oft he almauaek
for tl,e first day of the 1hird month of 18!) I ( Iron-hor,e) gi,e, : -
And the general record fort he particular month is: This month's
star is modPrate an<I the celestial :'.lansion is the sheep. x;du,ui.
A vidya. Element i:,: mid-summer, and named Great F ire-1loroe.
It is time for plan ts budding and marshes, thunder and bird,. The
empty ,ase is in the east (.. do not go E.). On the 11ith day the
Teacher taught the J(,i/,icakm ; it is a holiday. Thursday, Sunday,
and Tnesday are good. Friday, :--atunlay, :'.londay, and " '.edneo<lay
are had. The " Yas" road ( ;.e., the mad on which cab and the
devil's image are to be thrown) i, X.W. The" Z in-p\111" (a kind of
geni11s loci) in the Ox and f;beep days at dawn passes from " to
E.(.. at that time be careful).
L,hIAIST ) [OROi'COPES.
The Liimaist horoscope, or Tsis are of se,eral kinds. Tho,P
rnost commonly sought are for: (a) lli1'th' (b) ll'hole-Life Pon-
c,1st 2 (c) Jl ,miage 3 (d) Deo//, 4 and !he (e) Amma/.5
They are written in cm,i,e characters on a long sheet of 1,aper,
and attested by the stamp of tlw a,trologer. f-;ueh manu,cript
divinations usually called Sui1-ta, are i11 the case of the more
\\ealthy cli;,nts mounted on silk. A preliminary fee or present
i~ usually gi\'en to the a;trologer al the timP of applying for thl'
horoscope, in order to seem,, as fa,ourahle a pn,age a, possible.
E:ieh c,f t 11< ,arious horos,opes takP, into aecount tlw conflict 01
olhenris, of the <'l<'lllentary and astral in!luPnees dominant at the
t inw oft h<> ]'erson's hirt h, ;s com]'arf>d with the existing inflne11c<'s
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11 OR OS CO I'T,'S.
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4GO . ISTf/()f,OGY AXD DJTJ.\'A1'/0X.
\\' htn thf' rontlid ufth, 1hnw11t:- <'11mC':..;11ut "''u, >., wtdn.d OX
.,
I 11:'.11,<I +
. J, ,,,,+
11:~"d}i.,,,,,,,1111d:.,,,,-
l- 11'1.'
_., 1111111iscil,i-
l1,,111 + / n,1, 1Jf"~,'/,'c,1111hdl,od == X
f:11,m.1/, i,1., . ,r,1,.~, X X
/ h11,ll:1 h a.t,, 1.,., ?Cor.~I XX X
For p:,,;;1111pll', wa l Er nH(t ing- iron, ;_.._,it,-. " 11111llt11," i~ thc- l"l'l")" b1:-.t aml .-. OOO =
and 1111' sa1w w,1ultl l,C' t r w of lir, 111,C'ting- woi11l. Hnt w ood 111,C'linr: l'arth w ould
= ' f,i,IHI." a11d tilt'l'd"11 = 00; huL l'>hn11hl 1arth 1111,t wornl. llun it wou ld h('
=
1-11n11_,,; anil thC'rt'rurc X x; a11(l wat1r 111C'1ti11g- wood -== m11t,alif_,1," ur Ox.
" 'hi)( Hr1 11111ti11u wat,-r = "rf,,,"/11/ l,111,.," and th1l'pfnr 1 =
X X x. 'l'h,11 tl11-a, 1rage
of tlw l11tal is tak;n as t ill' :'.fflra;.:,: 1,sult of tlw l'nnll iet . .\ 1111 th, i--1,11;,I r,nwdit>S
11tl'P8:->i\f)' tn avoicl iach a11tl all ,,f tlie <alamiti1s thus fo1dol,I ;U'l' svecifild C'attgt1r-
ic;illy in tlll' a~trnl11g1l'b' hooks.
I TI..- nwtaphysil:al Bodhi:;at :\l;1i1ju::,-ri is tlll' pn:--idi11g di,iuit y nf tlw a:-trnlug,rs,
awl llf' j~ alW<l\"l'\ iuvuk,d ;1t tl11 lw;ul of nstrn]11,..:-it )ll'l'."'t'l'iptin11s.
:1 Tlw .}1:11' uf hi!-! hi1th lll'in;.;- tlll' \\ at1r-l l11f!, gi,1s, aec,,rtli11g- tc:, t lw ;1:-;I rnl11;.:ic tal,11,
Wat,r .i~ tlw A/'11:J for that y,;1r. a11'1 lhc pnsPnt y,a1 l11i11g tilt' J:ill'th-:\11111,-, y1ar, its
:wo,'I, a1<1Jrdi11g to tlw tal1!1, jij a\:,,;o \\,11tr. T lwnfon \\'at,r nu'tti11g \\'attr = 0, ;_,,_,
"goo,l.'"
' Thi /11A of 1111:-1 two .)'('i\J':,; an f111111d l1y tin 1.1!1l1 t11gin tli, '"111w11b n.-.Jit'l'ti\'iI)
.,f \\'at1r and Fir1. Tht>l'Pfnr1 Watir 1111,tin;! its friind Fil'P =
00 ..r" lJlll1r/' 1.1 .
g'(HJd uf 1111' Sl'l'OIICl d1gnt
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A.V A 1\'.VUAL JIOROSOOPE. 461
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.(()2 AS1'HOLOGY AXD DlVISA1'IO"V.
t/i,sf {'tif.\ (a) fun,, rnrd the H t:w:lon!flm "ii('1f iu11 f.lj tli, Ptoj,la Piiromit,1 1 awl
(h} do the U'orsldp ()f "(,'ya-::J,i-hnty "[ =" T he -1UO,"' i.,., 10(1 t,nma or ho]y
(':tkeR. 100 lruup,,; and IOO rfrt mul JOO 11aff1ojferinys], mul (c) optra lamp dail11
in worship.
lll.-A1cordiny to :\I EW.\-
His mewa h. lJim-,nar (= the 7 rctl:-.) : therefore the T:-.c11 a.1ul t :ya.110 1le111011s
gi,e tn)nble. U ream:-; will l>e had. The go<ls are 1foiplea:-;cd. llca.d, her, ru111
hea.rt will ghe paiu, and l1nil:; will e11~1H. To pre,ent tl1ese ,~\'il:-. (n.) ,nakr, rt
"J'.,en nufos" a11d a" Gyol mdus n (tl1is ;~ 1,0111,wlwt li/;r t,1t Siiy0, 1 (Jut witli-
0111 flu: 1<1111.., ht'od): (b) 1'/H' ji11,.,11df1 god~ rind fJitrrrdirms 19 t'ltll!fUW) of
imli,frlurd: f)o tltri, uurshi11 (wr1rtirully; a.1111 (c) ,rrn.w.1111 o .,;J,cep /rum the
/Ju/1/ttrs.
ll. Fon THE 11,rn.
[.-An'urdiit!J ftJ B CH'fll-cOXFLICT-
Thi~ female horn in fron-\ l onkey yenr (i.e., ~9 yca.r~ ago). Th.it year ('Olli
pare1I with the Earth-\lon~e .\'c><Lr (i.t., 1S88 .\.D,) ghc~ :-
Liie O X
BcKl)" 0 X
Powe, 0 0 0 =
L uck = X
l nte ll igencc = 0 X
1. . Is nwclijird l,y l11T Poddia, which i~ /~i. The:, :. c come on t re!-:pertiYely,
X X,0 0, X X,0, X X.
A.'$ ,iwdij_l'Cl l,!f '' i:cNr.<wd Ayr Cnlc,dotiu11 "
:!. x =
3.As moddird hy The S!.:y-ro1w 11 0 X =
~. As uiodiji,-d V!f "The E(lr/h-d"!lfl''I'" =0 0 0
The total of the yenr's contlirt is . . : -
Life an,I Jnielligence are bad, like No. I, and mu~t lie treated accortl-
iugly, and in a.tltlition to ~ o. I.
Bo,l~ an,l power are good.
Lnck i~ neutral ; therefore the goml people will lJe kirnl tu yuu; a1ul the
had people will tron Lie : therefore it 1:-i 11C('C:-~a.ry to do ,ery
uuwh "Jlik/1r1 {a~lot, ') to dric, (tU'O!J s,um/(,/ {frmu) mrn's
11tf.1lltli.
T!tr Sl.-yst'i::iuy /i'r,p,' i~ intcrrnplt>l (i. r., cnt); tI1eref11re-
(l) do ce1y ,11mli "tr-yy,d,"' and" s,1-kyt111" (or olilation uf wine tn thl'
~1)(1~);
(2)pnpurr a" nm,1-r,u" fo d1,.'$1 f11'{'1wh in th.t s(1r,01watiuu.
The conjnn('tion of her year (\Ion key with ~lon~e) i~ not good ; . . :-.he
cannot journey f:tr. An,l if she does a.ny lm:-.iness ~he will suffer;.. liare rt>ml
1'li.s!,i lsig-po."
IJ.~Ac,,Jrdin,rJ to PARK'.\-
Tl1e Pa.rk'a hcing Li. she lllllht not iry to lmiM or repnir n lwns-:e or allow
a.ny rn:trriag':! i11 l~er hon~e or ~pill any'water on tlie hen.rt Ii. '~he (le\'il -:--pirit of a
dt>a.l pcrs.on 1~ ofk.n,lc,l wi~h her. Jlca1laC'hc aml cyl'iul1c wtll ocrnr; . . (u) ,lo
1101.- look a.1, fre:-.h tlel'lli meat 01 blo1xl ; (b) in the Sth month will lie especia1ly
lia(l; (r) 11rn~t not ~11 \\-. or X. \\'. i (d) !uni: n.ad tlir" }Jt).111ouy '' anrl "G,11,
t,nu1:" (r') l,e cnrdnl nut to provoke ,pmrrcl~.
ill. -~1,,..ordiuy lo .\I EW.\-
llrr '.\]cw:ij~ 1'stJ/Jll' (ft;uy ": tlirr<;fore ":i]]
11('(1Jr ~l!tldt>n d11111estir.iJllfl.lTC']S
uf crrt-at :--,rnon:-.11e~.... l,rmg- reporb of mh,lel1ty, n.bo gnef a111011g- rl'1a.u,e:,,;, 0.11,l
dn;1~y. To pnnnl tlieke clo-
(:t) (:ya ::Iii (i.,, JIK! l.um11s, JOO l'in\ IOO 11ata, awl JOO forum); (h)
J,11-l,o\ or ollering- of take to the .Xli!f"' n.n,l l>uy,/;or (- white
11111l1nlla-g o,l with 1,000 head..;); (c) Al.,o rm1.,om n 1/1Jftf.
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AX AXKUAL 1101/0SCOl'E. -163
JI.-.Jrco,diny lo l'.\RK'.\ -
Her Park'a. is ;;in. Be caref ul uot to Ureak a. twi~ or dcuwh$h any tree
:;acrecl to the Xiiga~ or other dettie!:l (.qnyan), and don t handle a carpenter\
tool fort.he same reason, In 2ud month when J.ndr, co111e out, it. is somcwha.t
bad for yon, as the Nagas are then 1nc-eminent. The \YeJ..L aud N.\V.
rlhection:-; are bacl, a.nll haYe to be a,,oide<l. For these c1.:ils lwL'e read t!H'
"DU-mcwg. 11
IIl.-.rfreordi,1r1 fo ::\IEWA-
Her :.\Iewa i::.. lil;e hrrf(ff/ter's (...Yo. l), awl t!tcrcforc do accordingly.
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464 ASTROlOOJ' AXD DJ17XATIOS.
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DIVINATION BY BONF:S, CARDS, ROSARY. ,165
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4GC ASTJWLOGJ' AXD DJVJKATIOX.
thrice. Then, closing the eyes, a portion of the rosary i;; seized
between the thumb and finger of each hancl, and opening the
eyes the internning he,ads are counted from Pach end in t brees.
And according as the remaindPr is 1, 2, or 3 dPpends the result.
Thus:-
(1) If One as a ,enwintle, comes 11.fla One as the previous remainder,
e\'erything is fa,01ll'able in life, rn friendship, in tmde, etc.
(2) N 1'no come.I <({fer Two it is bad: "The cloudless sky will be
suddenly rhrkened, and thel'e will be loss of wtalth, So Him-'gro
must be ,lone repeatedly, a11d the gods must be worshipped, which ar"
the only preventions."
(3) ~f' Three comes after Three it is very good: "Prosperity i.s at
hand in tm,le and everything."
(4) If Three comes after One it is good: "Rice plants will grow on
sandy hills, widows will obtain huslmnds, and poor men will 0Ltai11
1iches.''
(5) if One come after 1'wo it is good : "Every wish IVill be fulfillerl
,ind richp,,;; will be foun,l ; if one tl'avels to a dangerous place one will
escape every danger."
(G) If One comes after Three it is good: "God's help will always be
:1t hand, therefore worship the gods."
(7) ~f l'wo comes after Three it is not very good, it is middling :
" Legal proceedings will COlllf),"
(8) If Three comes cifter 7'uo it is good: "'l'urc1uoise fountains will
spring out an,! fertilize the ground, unexpected food 1Vil1 be obtained.
and e~cape is n.t hand from any ,L-rnger."
(\)) .l f' 1'wo comes r1fter One it is bad : "Contagious disease will come.
Hut if the gods be worshipped and t hP devils be propitiated, then it "ill
be prevented."
The most ordinary mode of divination is by counters of seeds or
pt'bbles in spts of ten, fifteen, or twenty-one, which may he Ua<'<l
with or without a dicC'-board. If a rlicP-boarrl be used, it consists
of small squares drawn on 1,1,per to tllf' number of fifteen or of
twenty-one, and each square has got a number within a circle
eorresponding to a numher in the niu-pe or divination-hook. Thf'
set of ten is called "The Ten Fairy CirclP," 1 and rPquirC', a bon rr\
bearing the outline of an eight -1wtalletl lotus arranged as pairs
"f petals whiC'h correspond to the Tiintrik symbols of the fin
.Tinas (\'ajra, gem, ete.), the fifth being in tlw ce11tre, and it, pair
of ]'etals is namer! the "( -0nsort .. oft.he .Tina ancl the :--iikti.2 The
J 1,,K:d-'gT1Hna.
2 Tims ,hot} Kah~rn, rdo-rjc ~h11g-.1.'gro, thl' rormC'r having laig-h,~1 rauk :rn,l
hC'tt,1 prng11r,i-i~.
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DIVINATION BY SEBDS. 467
counters are white and black pebbles or seeds, only one black one
to each series. And after the invocation to the special deity and
shaking up and mixing all the seeds in the closed palm they are
then told out between the forefinger and thumb of the still closed
palm on to the squares in the numerical order of the latter, and
the number on which the black seed comes out determines by
means of the ?11,0-pe book the divination result of the particular
fortune sought for.
The set of fifteen squares is called "Gya-nag-sman-chu," or
"The Chinese medicinal water." It consists of a triple series of
five squares, with the numbers arranged as in the sketch. But
properly, as its name implies, the seeds
should be dropped into a vessel of water, I:\ I H 1 13 12 , II
and no dice-board is then needed. This
kind of di,;nation is used e3pecially in - - - - -
sickness, hence it is called "medicinal." 6 s 9 10
But the manual most commonly consulted
for the prognosis and treatment of sickness
is "The calculation of the eight god- 5 4
-----1---- .
3, 2 / 1
desses." This book gives a fixed }1l'ognosis
and preseriptions of remedial worship for the mont.h in series of
fours. Thus for its reference, only the clay of the month is needed,
and no dice or seeds are necessary.'
The set of twenty-one squares is called "The twenty-one
Tiiras," after the twenty-one forms of that obliging goddess.
Image of Dolma Above the centre of the diagram is a figure
of llrnt godde~s, who is specially inrnked in
17 IS 19 ~o ~1 this divination. The numbers run as in
- -- - - -- _ the diagram here given. As a sample of
16 15 14 13 12 the oracles I girn here a few of the divina-
tion-results from Tara's series. If t.he black
---- -- ---- seed falls on 1, 2, 8, or 9, the didnation is
i 8 91011 as follows:-
~-1------,~-
6
'
5 4 3 -
I
No. l. Th e J ewel.-If you do not go to sea
then you will get the jewel. For merchants'
and thieves' adventures it is good. For your
own house and soul it is excellent. But if you
1 ~noth"1: manual named Dt1sts:0<I-rtsii gives similar information in r<"gard to the
particular hme of till' day of the occurrenct\ in (tt1estion.
H H 2
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-168 ASTlWLOGY AND DIVINATIO,Y
are sick it is somewhat bad. For tra,elling you should first feed
people and dogs. You will obt,ain a son and get temporal power.
Your wishes will ultimately be graHfied. You have a thief as an
enemy.
No. 2. The Turquoise Hpring.-Tbe dried valley will yield springs,
and plants will become verdant, and timely rain will fall. The absent
will soon return. Do the dPa11-bstod worship of the enemy god,
and the worship of your own special gocl (mch'od Iha). It is good for
marriage.
No. 8. 17,e Conch Chait!Ja.-In the supreme 'Og-min heavens it is
good for the lower animals. In the three worlds of existence is
long life and anspicious time. Your desires will be realized. Life
is good. If you are ill, whitewash the Caitya and worship in the
temple. The enemy is somewhat near. For merchants the time
is rather late, but no serious loss will happen. For health it is good.
No. 9. 'l'he lnvalid.-lf an actual invalid it is due to demon of
grand-parents. Agriculture will be bad. Cattle will suffer. To pre-
vent this offer the '' black '' cake of the three heads (yTor nag mg&
sum) and do "calling for luck." For your wishes, business, and
credit it is a bad outlook. For sickness do "obtaining long life."
l\Iernl the road and repaint the ".lla,,i" stones. Household things
aml life are bad. For these read the "df, mang" spells, also Du-Kar
a11d Dok. The ancestral devil is to be suppressed by Srignon. Avoid
conflict with enemy and new schemes and long journeys.
The titles of the other numbers indicate somewhat the nature of
their contents, namely:-
,1. Golden Dorje. 111. Golden vase. 17. Fiendcss with red
L Painted \'!ise. 12. Tur<Juoise dragon. mouth.
5. Turquoise parrot. 13. Garuda. 18. 'Gong kiug-devil.
6. Verdant plants. 14. Tigress. 19. Peacock.
7. Lady carrying J 5. Sun and moon. 20. Glorious white
child. 116.Enemy with bow conch.
JO. White lion. and arrows. 21. The great king.
The foregoing are the forms of dice-board,; used by the laity and
the lower clergy. The more respectable Lamas use a circular disc
with twenty-eight divisions in the form of three concentric lotns-
tlowers, each of the petals of the t \\'O outer whorls bearing a number
which corrcspon<ls to a nnmher in the di,ining manual which is
called" The onc who sees all actions." 1 The margin of the disc
is surronmled by tlames. This more artistic arrangement is shown
in the a.ccomJ>anying figure. As a sample of this oracle I girn
here the tl(tail of Xo. 1 and list of the J>residing di,initie,; of the
nt her nmn hers.
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DIVINATION BOARDS. 469
No. 1., Bhagauiin (a title of Buddha). Yon are of the wise class,
or if not you will get a wise son. Y om god needs to be worshipped
fully, and what yon desire will be realized, and you will obtain long
life and freedom from sickness. And if you a1e a male this blessing
will last for nine years. If you are a female then nine monks must be
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470 ASTROLOGY AND DIVINATION.
The names of the divinities of the other nnmhers, which give some
indication of the naturn of the divination, are:-
2. Avalokita. 12. Dorje Gya-t'am. 21. Tsuupa.
3. Ugyen Rinboch'e. 13. Yuduk Konmo. 22. Ch'ui Lhamo.
4. Tara. 14. Ton-iian Lhamo. 23. Tuk-zig-pa.
5. Vajrapa1_1i. 15. Tamch'en Nagpo. 24. Sipi Kukhor.
G. Yes'e Korbu. 16. Lungpa Kyithik. 25. Dmnc'a Dzema.
7. C,rndan. 17. Dnrpag Nag. 26. Dreo Dagyak.
8. Ind,a. 18. Garwa Bishii. 27. Pu,.nan Ukpu.
9. l\Iaiiju~rL 19. Gyacha kua_ 28. Nag-nag.
10. Dorje leg-pa. 20. Nad-bdak Remati,
11. Sirge i;iashi. god of sickness.
The dice used in diYination and fortune-telling are of two sorts,
namely, ( a) ordinary irnry or bone dice marked "\\"ith black dots from
one to six as in European dice, and (b) a solitary wooden cube, on
each of the six sides of which is carved a letter corresponding to a
similar letter in the manual. Here also may be mentioned the
loaded dice u sed in "The scape-goat ceremony," uee the chapter
on festivals.
The ordinary iYory dice are used in a set of three with the Lhamo
,lJu or "The goddess' divination manual," which provides for
results from tl1rt>e to eighteen. These three dice are usually
thrown on the book itself from the bare hand after having been
shaken up in the closed palm. .i\Iore luxurious people possess a
small wooden bowl from which they throw the dice, also a pad on
which to throw them.
The solitary wooden dice i:; used for divination along with the
manual of Maiijuffi, [t contain s on its six sides the six letters,
compound or otherwise, of .i\laiijn~ri':; spell-A, R, P, TS, N,
D L The wood of this dice ;;hould be made of either J\laiiju~,..i's
sacred " bla" tree, or sandal, or rose-wood, or if none of these
woods are available, then the dice should be made of conch-shell
or glass.
In the manual of this dice the portent of each letter is divided
into the following sections, namely- Hons(', Favour,, Life, .i\Iedical,
Enemy, Yisitors, Business, Travel, 1,ost. property, Wealth, Sickness,
etc., which cowr all the ordinary objects for which the oracle is
comnlhd. As an exampl~ I here extract the portentH of,\:-
" ' A ' is the best of all for gre:tt Liim:ts and for lay officers, and
what you will pe1form will banJ a good 1es1ilt. For low people it
means a little sadness; therefore worship youl' favourite god.
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AUGUH1BS. 471
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4i2 ASTROLOGY AND DIVINATIO.Y.
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DIVIXATIO.V OF RE-BIR1'11S. 473.
as an occasional vi~itant, and r am told that a few of the swarms occasional1y pass
actually into Tibet. The Nepalese during this last visitation were to be seen catching
basketfuls of these insects, which they cooked and ate like shrimps with much relish.
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474 ASTROLOGY AND DIVINATIOX.
forecast for that year. I examined the old printed books and
found that in one of the more common versions of the twelve-year
cycle a plague of ch'aga was foretold for that year, and ch'agci is
a short form of the word for "locust." And it. seemed that it
could not have come out in the forecaste oftener than about once
in six years.
The more demoniacal forms of divination practised by the pro-
fessional oracles and wizards are described in the following chapter.
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A HLAl'K-HAT Souc.EHER.
XVIII.
SORCERY AND NECROMANCY.
" He drew the my~tic circle')'. hound
,Vith skull and cross-hone.-:; fenced aronntl ;
He trace,\ foll many a sig-il there;
He muttered many a backward prayer
That sounded like a curse."
,.
1
"ij~ 1TH the Lamas, as with the ancient Greeks and Romans,
the oracle is a living and highly popular institution.
Dwelling in an at mosvhere of superstition, the Liimas,
like the alchemists of ol<l, <lo not recognize the limita-
tion to their powers over Nat ure. They believe t hat the hermits
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476 SORCERY AND NEClWJIANCY.
as an e:xo1cis111 against C'vil spirits i11 sickness. lt addrC'sses itself to Oall spirits
here assembled/' and says: .. thrreforc hear me, 0 y~ spirits! lle frilndly to the
race of men; for enry <lay and uiglit they lJring you their offrrings; tltt.refoti" kerv
diligent watch over thC'm. Ye spirits, etc.'' (lIAnm:'s .E. ,..llon.) . .Xagas,un in Ji ill',alti
(circa, 150 A.D.) is made to say, "Tiu blcssNl one, 0 king . . . sanctivncd l'irit.
Aud Hhys J)avids (~llili>ula, p. 213), commenting 0 11 t his r<mark, states: Tl1is is
tlw oldest text in which tht. uso of the su,ice i11 referred to. Hut t11t word Parittii
(Pirit) is USC'd lt11llaro9ya, v., 13, on a11 as~C'\'t'r::ttion of love; for snakt.::; to Ue Ur:.t'C! ns
what is practically a charm against :=.nakc-bitc, and that is attribukd to tlH' Umldha.
Tlw part.icular :--;uttas, Hatana Kutta, lih,mda-paritta, l\Iora paritta llhay.igga-paritta,
and thr AtUniltiya-paritta, an<l thl' Ai1gu1i-mala paritta, and passagt.::; here rdt!rit<l
to arc all in tlw Pitaka'>.
er. a)&) a manual of (xorcisn1 us(<l in C,ylun, <'Hlithd Piruwa1rn-pota.-ll.\mH\
E ast J/u11., p. 21\, 30.
:l (t wlll b1 intcre~ting to find wlidh,r 1lu dancing orgies of the Ceylo n llu<ldhi:.ts
arc in any way rl'lat,d to tho.se or 11nrth1rn Buddhism. Th, (h~scriptions o f Callaway
arc iusunicil'nt for this pnrpos(. 'fliPy s how, howe,rr, that Yarna the Death king
fig,ut:.s prominently in the dancrs.
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DE VJL-DAKOING SORCERERS. 477
------- - -- -- - - - - - - - - - - - - - - - - - -
his dictates upon most matters; and there are some cloisters near
Lhasa specially devoted to instruction in this art. Such are, l\Ioru,
Ramo-ch'e, and Kar-mas'a.
The chief wizards are called "Defenders of the faith " (ch'os-
skyoii), and the highest of these, namely, Na-ch'un, is the govern-
ment oracle, and is consulted on all important state occasiom
and undertakings. But every monastery of any size has its own
sorcerer, who, however, in the case of the poorer sect s, is not
usually considered a member of the brotherhood, and he is allowed
to marry. They possess no literature, and deliver their sayings
omlly.
Their fantastic equipment and their frantic bearing, as in figure
at page 475, their cries and howls, despite their name, can scarcely
be of Simite origin, but s<"em clearly to identify them with the
Bon- the gros,est of Sbamanist devil-dancers. The belief both
in ghosts and witchcraft and the practice of exorcism was so deep-
rooted. in the country, that Padma-sambhava gave it a prominent
place in his system, and even Tson-K'a-pa could not do otherwise
than take them over into his yellow sect. And that position with-
in the Lii.maist priesthood once granted to the heathen sorcerer it
naturally became dogmatic and scholastic,' and seems to have been
given its present organized shape by the fifth Grand Lama, ~ag
Wan, in t he seventeenth century; though even now it is satisfac-
tory to find that some of the more intelligent and respectable
Lamas despise such gross exhibitions as an unholy pandering to
the vulgar taste for the marvellous.
'l'he chief sorcerers are called "The revered protectors of re-
ligion," Ch'o-kyoii or Ch'o-je, and are believed to be incarnations of
the malignant spirit called "kings," 2 who seem to be spirits of
demonified heroes, and stilt the object of very active popular
worship.3
T hese king-fiends are alleged to have been originally five
brothers, who came from Ch'ad-dumin northern ~longolia,
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478 SOllCb'RY AND NECBOJ[ASCY.
though now only two (or three) of them seem to be known, and
these are represented by the oracles of Nii-ch'm), Karrna-s'ar, and
Gadoil.
The chief oft hese necromancers was first brought into the order
of the Liimas by the fifth Grand Lama, who seems to have felt,
like the Roman goYernors, the necessity for placing the diYination
for government service under the control of the priests, and he
doubtless realized th e political advantages of having so powerful
an instrument entirely within the order. li e admitted the augur
of l'iii-ch'mi 1 to the brotherhood, and made him the state-oraclP.
TIIE XECBO:l!ANCER-IX-0RDIXARY TO GOVEllX:IIENT.
THE KX-CH'UN ORACLE.
The Necromancer-in-Ordinary to the go,ernment is the Xi:i-ch'm'l
sorcerer. The following details regarding him I have obtained
from a resident of his t emple, and also from several of his clientcle. 2
This demon-king was originally a god of the Turki ' tribes, an<l
named "The \\'bite O,ercast Sky." and on account of his Turki
descent the popular epic of the famous prince J{esC1r, \\ho had
conquered the Turki tribes, is not permitted to be recited at De-
pung, under whose oogis the Xa-ch'ui1 oracle resides for fear of
offending the latter.
H e was brought t o Tibet by l'adma-sambhava in Thi-Sroil
Detsan's reign, and made the Ch'o-Kyoil or religious guardian
of the first mon astery, Siim-ya. There Le became incarnat e, and
the man possessed by his spirit was styled" The Religions Xoble"
or Cb'o-je, and he married and became a recognized oracle with
hereditary descent.
Thi s demon-king is thn s i<kntified with Pe-har (usually pro-
nouuced Pf -kar) ,5 allhough other accounts make him the fourth
and younger broth er of l'e-har.
r<'sid('nt nt X:l-ch'ui1, tlu king of the north, the DL"('(lS, ni:;idlllt at .:\orhu-gaii arid
of the south, tl1f' L<'amiug, r0sidcut at n ah-rlong1 f'ight milf's w,st or Lh1isa, and of
tllC' centre (? Lamo). Sd11.lginlwC'il (p. 157) nam(s tlwm, " Bilrnr C'h'oichml Da-Jha
L11val1 and Tukchoi," hut this fi.C'ems to include div inities i,f othn class<'s.
1 About ~C'nn milf's w,i;t of Dt-11ung-.
2 Cf. also thf' ,1rnncular hterahtrf': g:-.<'r-p'rf'il; gyu p'rC'i1; d iml p'rrl1, and the
cll-b-tJwr of Xci-ch'ui1 timpl(, and of H<'ting gyal po.
3 Jlor-pa ]ha of the Hiidii .~gom-kaw nrdf'f.
4 :/Xam-t'h dKnr-po.
, a\lthoug-}1 ii<' is sp<'C'ially as.-;ocL1t11d with mona~t1riC'S it. is 11111ik1ly that Ii i:;; name
is a rorrnption of Hihar ( l "i/um1), as it i~ sp<'ll d11c-har, alHl ht' has T ibctan atlrihuhs.
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GOVEJl:YJIE.V'l' SOOTJTSAYBR. 479
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480 SORCERY AND NEC'ROMANC'I~
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ORACLE:, AXD ACGCJUl':S. 481
TuE REPLY.
But the Karma-/ar' oracle seems to han' been the original one,
and it still is one of those most popularly resorted to. Its sor-
cerer i:; also held to be possessed by tbe de111on-ki11g Pe-har. It is
wit !tin Lhasa, and is specially under the a,gis of the Serra monas-
tery, and this i11deed is said to ham been a chief reason why the
<:rrnnd Lama Nag-wal'1 eclipsed it by attaching the state oracle
to his own and rival monastery DP-pung.
Yet Karma-s'ar too recei,es some din,ct eouotenancP from
1 Or rKar-nM-1\'ya.
11
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482 801/CF:RY .JND NEGJWJJ.A.lff! Y.
1 Tht'Y somewhat restmhl<> the .fu11-ju,ma and /'(1-o of ::::;ikhim, hut arr- not d1\'il-
tla11cns like thf" latt,,r. ('uauparl' aJ,;o with tl1r witcli-like prirst('S~f's cal1cd ")1ay-
gals '' nf th<' 1111111.a trih('s meutiontd by Dr. Leitner as th<' mPdiu1m1 of tllf' 1livi11l'
p]f'as1m aml su111rnaturi1l J11'1'Stncc bring 111a11ift!-it hy ringing of h,l1i,. 1 C'lC'.
2 !'H'r-skyitn.
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SECR0.1/ANC'ERS. lt\3
the X<i!J"&, dragon-demi-gods anti the JJd, which are the most
malignant of all demons.
The divining-arrow is then taken from the plate of flour \Ybich
had been offered to these demons, and its blunted point is put on
the affected part. The Lhii-ka exorcist now applies his mouth
half-way clown the shaft, and sncb forcibly. On this a drop uf
blood appears o,er the painful part, without, any abrasion of "kin,
and e \'iclently dropped by sleight of band from the parti-colourPrl
ribbom of the arrow. It is, however, considered a miracle, and
the patient i, led to beliew that the demon has been expelled
from the part.
The commonest sorcerer is called j,1g-pn or "the Expert in
Incantations." These arc very numerous and an more nearly
allied than the Ch'o-je to the original type of the Tibetan devil-
dancer. Kut they are not admitted into any of the monnRteries
of the reformed and semi-reformed ~ects.
They are usunlly illiterate, they marry and wear a peculiar
dress, the most characteristic part of \\hich is the tnll coniml hat
like that of the orthodox western witch, and pictured nt page -476.
ft ha~, however, arlcled to it a broad rim of yak-hnir and on either
side a coiled serpent, ancl it is surmounted by a rrrjrn-topped skull
and pE>acock feathers with long streamer:; of the firn-colourecl silks
such as are used with the divining-arrow.
Their special weapons I for warring with the demons are:-
1. The Phurbu, a dagger of wood 01 metal to stah the demons. The
central portion is in the form of a v,(ira-thunderbolt which is the part
held in the wizard's hand, aml the hilt-em] is terminated either by a
sample fiend's-head, or by the same su rmounted by a horse's hea,I,
representing the horse-he,uled tutelary-devil T,un-,lin.
2. A sword with thund,.rbolt-hilt.
3. Sling, hows and arrows.
4. The divining-arrow (0,th-dar). This is inserte,l into a plate of
flour offered to the demons. Other appliances are the magic triangle
(h un-hun) containing talismanic sentences within which the wish of
the votary is inscribed and called lhi-[f"
A sash of human bones (rns-rgyan) carved with fiends and
mystic symbols is nlso worn, and ns a breast-plate a magic mirror
of metal which probably i~ identical with that found in Taoism
and Shintoism.
I They arc cnllf"d zor, and the edge or point dir('cted ngainst the <lemons is Zur~
kha.
( ( :!
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484 SOl!CEHY AND XECROJJA.!Wr
1 Certain Ilimalaya11 tl'ilws (e.y. the Limh11 ), ;11ul thf' Lushai:5 ( HornF.cK'~ Chitta.'}ony
Ifill Tribe.,, Lond., 1~~2 1, plac(' skulls of auimals 011tsidf' thL'ir dwtlling!i. Tbt:'S(', I
b(liPVt', arC' int1mhd li>ss a:-$ trovliil'8 than .i s ('harms against spirits.
2 Sa-hdag-po.
3 Appar<'ntly dcriYf'd from tlw C'hinf'SC' U.llH<' or thl / 1a-Kwa for uenrth."
~ TliC' s-ymh1J!it C'nlour of liif' l'arth.
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E1IBLEllS TO B..\R THE nnm:s-~.
For the earth-demons. For the sky-demons.
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-186
of the 1,ark'a Hhon, on the right jaw the sun, and on the left jaw
the moon, and oYer it are placed mash, around
which are wound coloured threads in geometric
patterns ; also pieces of ,;ilk (taizo,b) rag, and
l'hinese brass coins (Ang.," cash") and se,eral l'ARK' A Kuo~.
1 "The images 11f mt>n a11d \\1,mtn 111<u.lt {lf wool wen 1111ng in t lit streets, and sn
111a11y h,llls madP of won} a:; th<-rt wcr,i ::i1~n-,rnts in tl11~ family, anti so many complelt'
im,tg1;; as tlHre w Prc cltildrPn (F ,,slu.~ p1id Lit. U!Jr). The meaning of which cu~tom
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RAIIHLYU T!JI, lJl,'JJn_lS, l8i
wa'i this: These feasts were <le<licated tu the Larl'S, who were estt>emed infrrnal
gods; the people desiring hereby that thesf' god5 would be contenhd with these
wo1)1len images and spare the persons repre,sented by tlu.m. Tht'se Lares somrtimes
were clothed in the skins of dn.ffs ( Pl11tard,. in I'l'of,.) and were 80metimes fashiont>d in
the shape of dogs (J~lautu,'(), whence that creature was consecrat<'tl to them.''-Toon:'!'.'t
Pantke,xn., l> 280.
1 The meaning of the .. dok" is" let all evil:,; be annihilatt'<.1 ! !'
:i ldmo.is111 1n ,...,'ikhim. 3 g:-;f'cl.
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S0l!CF:l! Y , L\'D .YA'l'HOJIAXCT.
DEATH CJo:REoIO:',IES.
As the rites in connection
with a death include a consider-
able amouut of rlcYil worship,
they may be noticed in thi,
place.
On the occurrence of a death
tlte body i~ not disturbed in any
way until the Liima has ex-
tracted the soul in tbe orthodox
Exouc1:-r:1t'!'S llou:... manner. For it is belieYecl that
any moYement of the corpse
might ej Pct the soul, which t !,en would wander about in an
irl'(gular manner and get seized by some demon. On death,
therefore, a white cloth is thrown O\'er the fa ce of tl1t corpse, and 0
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DEAJ'll 1U1'ES. 4S9
After advising the spirit to quit the body and its old a;:sociations
am! attachment to property, the Lama seizes with the fore-finger
and thumb a few hairs of the crown of the corpse, and plucking
these forcibly, he is _supposed to give vent to the spirit of the
deceased through the roots of the,e hairs; and it is generally
believed that an actnal bnt invisibly minute perforation of the
skull is thus made, through which the liberated spirit passes.
The spirit is then dire~ted how to avoid the dangers ,rhich beset
the road to the western parnclise, and it is then bid god-speed.
This ceremony lasts about an hour.
In cases where, through accident or othenise, the body of the
deceased is not forthcoming, the operation for extraction of the
soul is done by the Lama in spirit while he sits in deep medita-
tion .
..\Ieanwhile the astrologer-Lama has been requisitioned for a
death-horoscope, in orLler to ascertain the requisite ages an<l birth-
years of those persons who may approach and touch the coqise,
and the necessary particulars as to the elate and mode of burial,
as well as the worship which is to be done for the welfare of the
~un~iving relati\'e;:;.
The nature of such a horoscope will best be understoo<l by an
actual example, which I here give. It is the death-horoscope of a
little girl of two years of age, who died at Uaijiling in 1890.
The year of birth of this female was the llull-year, with which the
1-nake rind the Sheep are iu contlict; therefore those indivi,lurils born
in the Snake and the Sheep year cannot approach the corpse. The
cleath-dcmon was hiding in the house inside certain coloured articles,
and he now has gone ton neighbouring house where there is a fan,ily
of five with cattle and dogs (therefore that other family needs to do
the necessary worship). The death-demon will returu to the house of
the deceased within three months; so there must be done before that
time the "za-de-kha-gyur" service.
lfer PARK'A being Dvii in relation to her death, it is found that her
spirit on quitting her body entered her loin girdle and a sword. [In
this case the affected girdle was cast away and the sword was handed
ove1 to the Lama.) Her life was taken to the east by Tsan and king
demons, and her body died in the west; therefore, small gids, cousins,
sisters and brothers in that house will be harmed. 'fhe deceased's
dc,,th was duo to Iron. And the death-demon came from the south and
hM gone to the errst.
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4(10 SOl/C'EHl" AN!) Kfo:C'ROJJAKC.T.
Her MEwA giYes the ' 3rd Indigo blue." Thus it was the death-
demon of the deceased's patemal grandfather and grandmother who
caused her deuth; therefore take (1) a Sats-ts'a (a miniature ear th ern
caitya), nm! (2) a sheep's bend, and (3J earth from a variety of sites,
and place these upon the hody of the deceased, and this evil will he
coriected.
The DAY of her Death 1ms Friday. Take to the north-west a leathe1
bag or earthern pot in which have been placed four or five coloured
articles, and throw it away as the death-demon goes t-here. The death
haYing so h:1ppened, it is very harl for old men and women. On t his
account take a horse's skull,' 01 a serpent's skull ' and place it upon the
cor pse.
ller DEATH STAR is Ort. Her brothe1 and sister who went near to
her are harmed by the death-messenger (s'in-je). Therefore an nss's
skull and" goat's skull must be placed on the corpse.
Her Dmth HoFR was soon after sunset. And in t he twelfth month
her life was cut. The rleath-demon therefore arrived iii the earthern
cooking pot and bowl of a man and \\oman visitor dressed in red who
came from the south. Thus the deceased's father and mother are
harmed, and especially so if either is born in the Sheep-year.
Precautions to secu,e a Gooo llE-BlllTU.-It is necessary to prepare an
image of Yajrapar:ii, Vajrasattva., and before these to linve prayer 3
done for the good re-birth of the girl's spirit. If this be done, then she
will be re-born in the house of a rich man in the west.
Por dtceasrd's 8nmr.-Jt is necessary to get the Lamas to read the
service (smon-lam) praying for re-bi1-th in the Paradise of SukhavatL
For bURYIYORS of fwnil!J. - lt is ne<-'essary to barn read the prayers
for long life, dz., "ts'e-mdo ,. and " ts'e-!fZUi1s."
lii,ectios Jo, REMOVAL OF CoRP, E.-Those wlio remo,e the corpse
must have been born in the !)Of/ or the D,ayon yeHr. 'l'he body must
be takeu outside of the honse on t he morning of the third day follow-
ing the death , ar,d it must be c,inied to t he south-west, and be 1,micd
(not burned, 01 abandoued to birds or dogs).
1 A fragment .if ~ucl1 a s kull nr it" image made of d,,ugh is usually all th,tt is
used.
:? I>,>Ugh. ali;o will ,lo.
:1 It has frequently l>Pen as:;;c,rtt'<l that no pra,yc'r is pmcti.sctl in Ltu11a.ism. Thi:,. is
not trur: rt<tl pra,pr i,;; frcquf'utly done; the weird ust'tl he re i11 y.',ol-wa-9tab.
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'l'IHE1'AX W.U,8S. 491
l A;-; a frsti,al (i u C'hiua on th<' fifteenth day of the seventh month), cf. ETTEL
Haudb. "Ulamba "; lh~Ar., Th" Orirnt<il, Xov. 6th, 18i5, showing that the ,\\alamhana
sutra or sacrific1' for the dead was translatt.'(l into CI1incsl, cfrcci 2(~1 A.D. Also in
Ceylon, HARDY'.s J/an., p. 59. It is btill kept in Europe: Even at the cemetery of
Pero Lachaise, they still put cak('s and swePtmeats on the graves; and in firittany the
pca.;;;auts do not forget to makn up the fire, trn<l lea,e the fragments of the supper on
the table for the souls of thC' diad of the family who wil1 come to visit their home."
T\'LOH'& A nthrop., p. 351.
:! Tlualre oftlu lli11dn1, i., 3:!~, 11.
3 Xamo sarva T:UhUgata Avalokita om S.1nibha ra htlln.
' On f1..-cLling tht> curpsc, cf., TAY1.ou's / 1 ,im. Cull., i., 48~; Sf'EXCF.n's Sociology, i.,
l:':l'i, 206: FA RU.En's /'1imitire J.l fwrn u1, 2l i Latly \\u,oEs, lriJI, Lryt:itO.s, 118, 140.
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492 SOI/Cl'l/Y . I.YD N !W!IOJ!AXCY.
directions are reacl out for the benefit of the deceased as to l10w
to avoid the,e pitfalls and ogres, and how to fill(! the proper white
coloured 1,ath which alone leatls to a gootl re-birth.
It is, however, mtlHr incongruous to find that while the Liima
rPading this sen-ice is urging the spirit to bestir itself to the
necessary exntions for a good re-birth, the other L~11ia by his side
in the 1Je.11r1-cluni service i,; sending the spirit direct to the
wPstern paradise-a non-Buddhist invention which is outside the
ngions of rP-hirtb.
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HEU:ASI.YG FRO.Ji !!ELL. -193
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-194 S0Rl'Ellr .!ND 11'/<:CROJJAKC'Y.
scarf,' the other eud of which bas been tied to the corps!', he pre-
cedes the carrier of the corpse blowing his trumpet and beating
the drum and chanting a liturgy. This scene is figured in the
Wheel of Life, in the upper part of its human compartment.
He frequently looks back to imite the spirit to accompany the
body, which he assures it is being led in the right direction. And
the corp,e-bearer is followed by the iest of the procession, some
bearing refreshments, and last of all come the weeping relative,.
The ceremony of guiding the deceased's spirit is only <lone for the
laity-the spirits of deceased Lii.mas are credited with a krnlw-
ledge of the proper path, and need no such instruction. The body
is usually carried to the top of a hillock for burial or cremation.
The corpse is cremated with much ceremony, including some
interesting worship of the Fire-god Agni, as well as of Avalokita,
the Great-hearted Pitying Lord.'
But th e cremation or interment of the corpse does not terminate
tlie death-rites. There needs still to be made a masked lay figure
of the deceased, and the formal burning of the mask and the <>X-
pnlsion from the house of the death-demon and other rite,.
l 'l'h<' scarf used in thP funeral pl'OC'L'Ssion may pr<,haL1y nl-Jresent the Chh11"s('
Jwri'll.-ji.rn, or'" soul's batmtr," whirl! is carriPd h'-'fnrl~ the coffin in China.
2 As clt:tail<'<l in the book "thr delivHall<'C' of the C'ntire animal (world) by the
l'i'V<'fcd (ireat Pitying- One ('g-ro-wa-Kun-grol)."
3 Za.-'rlrfl l'\';1-i-:g-,m.
4 L~im<(i:ou ht S,ild,ri ~ part <,fits ritual is th" foJlowing : -
On a sma11 w1111tl1n platform is madP thc> imaiw of a tig>r Ly means of the gr.Jss and
mud pla!--t1r; it is fashiowd in a walking: attitmk, with mouth widt opc..n. The m011th
.intl tu:,kfi ar1 nwde nf a doug-h, and thC' body is colo11rPd with yellow and brown
strip,~. in imitati,in 11f a tig-N's marking-f-, and around its nf'rk is tii>d a r11peof thr,,uls
(!f fivcrol,n1r,::;,
Tlwn a !-mall imag-c nf a mau is mad, hy kncall'd dough, in which ar<' i11corpor11tf-'d
/iling-s from tlll' alloy of thf' fi.vC' prteiuus thing-~. Into tlH' belly of thi~ imag'<'.
whid1 };. ('all,ll "till' Pating-dLmon," is inrwrtf1l a pi1c( nf pnptr, 011 wliirh is writll'll
tlw full11win~ IJanh-;liing f.:J11ll: "i: n1 thou tl1\'nu1ing 1ll'Yil, l1a\'i11g- your fa('t' tnrmd
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E.\I'ELU.XG DE.ATII-DBVI!,. 4()5
t1> the 1nemy ! 1t i::; tl11.n clad in pi,ccs ot' ~ilk, cllld i,3 JJlacnl sitting astridt tht:!
tig,r's hack .
.\nothe1 figure is of human form, but with tht head of a bird. lts fact' is paint<'d
red, in its belly is inserted paper on which is written,' You deYouring dt~vil, clont
l'i'llt.1.in in this village, but go to the e nemy's country." lt is tlH~n placed in front of
tlw tiger, and is made to hold the fref' end of the rope attached to the tigt-r's neck, as
a groom.
A110tlwr figure of hnman shape7 but with an ape's luad. is placed behind as
driver. . .
Then around these figures strew morsels of 1;:\ery kind of catables1 grains, fruits,
s pices. including raw meat and wine; also a few small coins of silver and copper.
The following weapons are thC'11 cnchantf'd for the conflict, viz., pieces of iro11 1
copprr, small stones, preferably of white and black colours, grains, the rout of rampu
for the use of the Lfunas. And for the lay army of the household and ncighbl)urs. a
~won), knives, reaping hook, yak's tail, a rope of yak's hair with hook at end as
fig-urcd with the fierce Oon-pa-dcmons.
When these preparati,ms are c:ompleted (uul Ute sun lws stt-Cor demons can only
move in the darkness-then the ceremony begins. The head Liima, imokPs hi:;; tute-
lary d1ity to assist him in the expulsion of the death-demon. And with an imprcca
tilry gesture blows his breath i::.piritualized by his tutelary drity upon the inrng<'s.
And tlif' other Lamas loudly heat a large drnm, cymbals and a pair of thi~h-hone
trum1wts. And the laym en .)l'n1ed with th~ aforenwntioned weapons 1omHy shont
a11d wildly c ut the air with their weapons, crying Be,11011el''
After a long incaut.c'\tion the Liima concludes: "0 deat1Hlcmon do th<JU nO\\. Jea ,e
this house an<l go ;md oppress our enemies. W<' have given yon food, fiuP clotlws
and money. Xr)w be off far from here! BC'gone to the cotmtry of our e11f>mies ! !
Begone!!!" And the Liima smite:s his palms togetlwr1 while tlw othPr Lamas beat
thf'ir LI.rums, etc., and the la.yme u wiel<l thdr weapons. shouting "Regone ! "
"Begone!" Ami<l all this upronr the pJatform containing th~ image and its atten-
dants is lifted up by a layman, one of the relath"es1 selected according to the
astrologer's indications, who hoJding it breast high. at arm's length, carries it out-
side, attended by the Liimas and laity, shouting ., Begone ! " and flourish tlair
weapons. And it is carried off for about one-eighth of a mik in the direction pr<'-
scrih('<l by the a.strologer of the enemy of the peopk1 and dtpoi-ited, if possibh>, at a
site whNe four ro.1ds meet.
)Ieanwhile, to make sure that thl' demon is not y<.'t lurking in some corner ot tht' room,
the sorcner-Lama (.Ngag-pa.) remains brhind with a dorje in his right hand and a h e'll in
his lert, and with the dorje he makes frantic passes in all directions, muttning speJli::.,
and with the forefinger and thumb of the right hand, without relinquishing the dorje,
he throws in a ll directions hot peebles which have been toasted in the fire, muttering
his charms, a nd concludes:-
" Dispel from this family all the sorceric injury of PaQJJ,its and Hm1s ! ! etc. Turn all
these to our enemy ! Regone ! 11 Afterwards the Lama, addressing the p1~oplr, sayti,
., Now by t hese angry spells the dNnon is expeJlcd ! 0 I li(tppi11ess I'' Then thr
])C'Opletriumpl1antly shout: "God has won! The Demons art defeat~d ! !"
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4()6 SORC'Elff A.\'D XBC'IW.IIA .\'CT .
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JiURSTXG 1'Jf8 EPl:'WY 01' THE DEAD. 497
1 Tlw directions fol' noting and intcrprt>tiug the $igns of this burning ))ilJX'r arC' con-
tain0<l in a ~malJ pamphltt which I have tran~JatPd, e11titlPd: '' 1'lte 11w<h of 1Jtt'ini1ty
tf,., ,iy1ts ,f 1'ht;
Fla,w:s duriny tf1e B 11rnin.q oj tli e 'C'lmu.rJ 'pnpet," which I have trans-
lated in full in Ld.mrii~1n in Sikltim. It begins:-
l";alutation to .. C'h'e-mch'og, Ilnuka," or the "The most O::upreme Heruka ! " Tlw
marking of the five colours of the flames is as follows :-
If the tlames be white and shining, then h e has become perfect and is born in the
high<>st t'egion of Ok-min (i.e., The suprl-'m<' para<lh;e).
If the fl:mi es bf' white and burn actively with round tops, then he has become piouz.
aud is born in the eastern " nmgUn -dgah,'' 1r ' The l'aradisl' of Real llappirnss."
If they burn in an expanded fol'm, trs<mbling a lotus (pad,,m), then he has. finished
his highest dc<"ds :md ha s become religious.
If they be yellow in co1uur and hum )11 the shape of "rgyal11ttshan1" or" B,rnncr ci
Yictorv," then lie has become religious nobly.
If tJ;ey be red in colour and in form like a Jotm:, then he has become religious and
is born in bd.( -wa-chan, or" The Paradise of HaJJpiness."
0
If they be yellow in colour and burn actively with great massf-'s of smoke, th<"n he is
born iu the regiou of the lower animals, for oountf'racting "hich a ytsug-lag-k.J1ang, or
., A.n Academy," and an image of the 11owerful an<l able Dhyani HmkU1a (s,cang-par-
.mang-mdsad) should be made; then he will be born as a chief in the middle country
u.,., The Buddhist Holy Land in In,lia). . . .
2 R<>prC'stnting the dl11u1mt swiJy, of Indian Buddhism.
KK
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4!)8 ,S()J/C'!Wl" _LY/J ,\'F:C'Jl()JJ,IXC'r.
household altar,ancl the otlwr, are carriecl to any Lt ill near at hand.
where they are deposited nndPr a prnjecting INlge of a rock, to
shelter thPm from the clisintegrating min.
On the burning of thi,; paper the lay figurP of the decPased is dis-
mantled, all(! tlw clotlws are presented to thP Liima,, who carry
them off and sell them to any purchasers arnilable aml appropriat!c'
the proceed,;.
Aftpr the lapse of one year from death it is usual to gin a fe~st
in honour of the deceased and to ba,e n peatrrl tl.te ,erricl' of the
medieal Buddhas. On th<' conclusion of this ,Nric,, should the
dec,ased haH lc,ft a wiclow or \\idower. I he lat tN is then free to
re-lllarry.
To ExoHCl,;E ( j HOST,-,.
The manes of the departed oftPn trouble the Tibetan, as well
as other peoples,' and spPcial rite,; are necessary to' lay thc111 and
bar their return. A gl,o,t is ahray, malicions, aml it rl'turus and
gi1p, trouble eitlH'I' on account of it, 111alen,IP11cc, or its desire to
s,c how it, forlller property is being rlispo,ed of. lu either case
its pn,sencf' is noxious. It makPs its pre,cncP f,,It in dreams or
hy making some individual delirious or tN11J.1t>rarily insane. Sn cl,
a ghost i, di,pose,l of by heiug burnecl. 2
For the foregoing 11Pcr0111antic 8t>l'Yiccs t I,,., dough image,
nrp1irerl as sacrifif'ial ,ffigie, n,,., 11wrle from wo0<IP11 lllonld,. ancl
the pract ice is eYirlently borrowed from tl1< ll,i11-p:1 rit<s whieh
l'11tail,,d sacrilie,, of a11i111al lif,-. llnt inst Pad of t IH' ani111ab
1 (111 hal'l'ing the rdrn1111f g-lio:st:-i, d. W n.:sox's E~.<:f.l,IJ,i, ii ., 2!1:!; Tyu:u:,,. / >,-,'m, ('i,/f.
ii .. 1:!6: :,,;pt,;'\CElt'S P ,imiphs rf ,..;,,,,;,,1,,.l,1/, i., ] 17. T}w ( 'l1i11P:-:t ,all tl\C' PEAD 111 J/1,,10
1,f nwu l\w;i,all1gl'<l to nwan tl11 rnalkious twn-I1gg-1dg-h11:-;t (J.\ .... Lr:,:.;E, 1'/,, J:,-li:t,(, f!(
1
e1,;,,,,. p. HJ, sh1>wing- that thl, did 11ot think that man "lwn h< wa:-. tkad h.HI all
('l'ilSPtl l-1 Ill'.
~ For tl1hs 1,urposf' n. Yt'ry J;1q:1 gat luring- of Lillna~ i~ 1wi1s:--al'y, not 11:-:,.; than
iigltt. a111\ a ' lim11t off1ri 11g'' t,.;hyiu-sng-:--) j:,,; ma1l1. ()11 ,1 platform nf mud
aud :-.t1t11r ouHitll' tilr h1111,.;p is 111;1111-, with tlll' 11:-.u;ll rit1n, a 111agit--drd, nr "k) il-
'kl,>r, aml ini-;I(\,, t hi:; j,.; 1lr;1w11 :1 t ri;111g), 11am1ll "h11l1-lrni1."' ~11iall ..1iiJ...:,; ar, tl11n
l,iid al1111).!' tlw outlinP ,,f tlH lria1ii:li, 111w J1ih1l aho,I' th,, ot)nr. so ii') lo mak1 a
lmllnw thn"))itll'll pyramid, and aro111ul tlii:-. ,1r, pikd up fra!.:nw11t:-- nf nry a,ail-
alil1 kind of fornl, 1">tow, tnP-tWil,!'", !,an,.;, poi:,;1111, hit,.; nf lns, moiwy, !'11'., tn tlw
1111111lwr of O\'l'T Jon sorts. Th,11 oil is pound m'PI' tlw nia:-1,.;, ;1ud tlw pih ;-.d 1111 fir_.
I>urin~ th n,mhuslio11 achlitinnal lrag11w11t-. nf tlw mi:,w,ll;111111u~ i11;_!1'1di111t.:. l't':--t'ITtd
fur tlll' p11rpos1 .ll'P tlll'11wn in, from linw In tim,., b) tlw l.i1ma:,;, a1Tt1lllp111liP1l hy .i
mut11ri11a- 11f ~p1lb. Awl ultirna!Pl,, i~ thrown intn tlll' tl.11111s :1 piPcf" of 11apn 011
,,J1il"l1 i.:. writt,11 tl11 11a1111 ,,f tl1, ,l1-i-1as1(l 111rs1in-alwa,-1:1 r,lati,c> \\l1c1:--1 1,:"!111:-;t
is tu lu :--11ppr1>:,;s1cl. \\ h,11 thi:,. p:qMI' i..:. 11111~11ni1ll 1111 1ia1:lic111.lr g-hn:,;t has fl'l'l'ind
it~ 1p1idn-., ,nu) 1wv,r1:111 1,!'i\'1 lrunlili again.
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RAJS-CO.lll'ELLJXU. 499
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500 SORCERY A.YD YECBOJ!AXC'J'.
directions. And he conceal, the vase and its pellets in the water
of a ;;pring in such a ,rny that it cannot be seen; and he erects in
front a small white tent, within which he places St. Tso!"1-K'ii- pa's
image, and the five kinds of offnings (cake, water, flower~, lamp:,,
fruit and grain). And he calls on the location-god for assistance
and goes on repeating Tson-K'ii-pa's mcmtYci and conceires that on
each lamp a glorious image of Tsou-K'ii-pa appears seated upon
a Xaga and raining down cleansing ambrosia upon them, and that
they s1mrkle with delight and dart their lightning into tile sky
where clouds gather and the thunder-dragons roar, aud rain
falls. Then, naively adds the scripture, real rain will certainly
come.
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501
XIX.
IJ
/~
[e _ --~
FESTIVALS A:-.D HOLIDa, YS,
'dus-ch'en.
1 nam-gaii.
On the rcconvPrsiou of the Mongols to Buddhism in the sixteenth century, in thf'
treaty between the Dalai L.lma and Al tun Klian, it was stipulated that on the monthly
fast days the hunting or slaugUter of animals would be prohibited.
, Hiucn Tsiang speaks of six fasts every month, and Julien quotes a Chincsr
authority giving the tlays as the eighth, fourteenth, fifteenth, twenty~third, twenty
ninth, and thfrtieth. FaHian notes tha.t in Ctylon prraching occurred on the eighth,
fourteenth, and fifteenth days of the month. On the fourteenth, fifteenth, twenty-
ninth and tllirtieth (says K0l'PEN, ii., 139, 307), '' by rulf", among the Limas nothing
should be tasted but farinaceous food and tRa, the very devout refrain from an food
from sunrise to sunset. The temples are dC'coratcd, and the altartables set out with the
holy symbols, with tapeis, and with dishes containing offerings in corn, meal, tRa,
butter, etc., and <'Specia11y with srna11 pyramids of dough or or rice or clay, and
accompanied by much burning of incense-sticks. The seivice performed by tbc priests
is more solemn, the music louder and moe exciting, than usual. The laity make
their offerings, t_cll their beads, and l'eeat Ommani padme hu11.'"
'Gw..i1stift.
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502 FA'81'Jl ". IL8 AND J!OllD.AJ"S.
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1'11E l!'K'<'l'IVALS AXLJ /ICILY lJ,11':S. [i03
)ly lord, _you know that thi:,,; god, when he gets no offerings, nlways
:,;ends bad weather and i-.poils mn :-.ensons. 80 we pray you to give us
such and snch a nmuber of black-faced sheep, and we beg also that we
may have such a quantity of incense, etc., etc., tlrn,t we may pel'form a
solemn service and gl'eat sa{'I'ificc to om idols, rwd that so they may be
induced to pl'otect us and all tlmt is 0111's." The great kaan then
orders the h,irons lo giYe everything the Hncsi hr"-e asked fo,., .Auel
when they ham got those articles they go nnd make n g'l'ent fcnst in
honon1 of thcil' god, ancl hold gl'eat ceremonies of wor,hip, with gl'awl
illmninations, and quantities ot' i,wern,e of a rnriety of aromatic odours .
\ ncl they cook the me:;t and set it by the idols. nml sprinkle the broth
hither an,\ thither, saying that in this way the iclols gel theil' bellyfnl.
Thus it is that they keep thei1 festirnls. B:wh of the idols has a name of
his own and a fea:,t~rln.y, ju:.t ns our :-;ninb-: ha,e thC'ir nnniver:-:ariPs.
1 :-4eP EDKl!>,ls' Ultinl'.v(' JJ,1dd/1ism, 20fj-:210, for fo,t of Clii1lf'sr. Bllddllh,t ft~stivals.
2 :;al1gyas-sku-l../Lams-pa, or ('huim;-su :,.ug-:;-paC dus mch'od. [Sacrificial festival of
the Concq>tion (of Buddha)].
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504 PESTIVAlS ,L\'JJ l!Oll DA rs.
1 dus-'K'or g:-.ui1s-pa.
2 rah-tu hyui1-ba, "'fh,.. highest B(ing or Hc~<'oming. 1 '
3 mya-l1'an Jas-'da,;-pa.
" Rai1gya.1 sm:m bln (= Skt., BhaiByaguru Bmldha) of th{' East('rn World .
., ch'os-g-suii-pa. (/IC.,=RPlig-ious Spr-(lch).
~ Orgyan rin-po ch'e sku hltams-p11.
1 lha-hahs.
11 dg.ii-hl:rn /i\'a 11,cli'od.
9 The grain has h<'Pn stor(<l s hw<' two months, ;uul th<' yak and shC'cp-flC'sh since
four to six WP<'ks.
10 In 18~1'".J it was oil tli( 2!Jth Fthruary.
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TTBET.rL\' XEW-n:, w PE.1.ST. 505
I ,-gyalpo lo-gsar.
2 So-naru 10-gsar. Jt is popular in Ladik ( H.Dt~AY's Diet., p. 43), and in Sikhim.
3 Th(' dancing is wmally donP in li1us, the mf'n and women apart.
4 ThP games include arC'hl-'l'J"; putting the stone (and called Lili-sii1 ch'C'n gyal-
po), in which the losers pay forfeits; ac1'obats, in the Lhiisa festivals thC'se come
usually from Shigatse (Tsang-jo-mo-Kha-rag), and slide down long ropes of yak-hair
from the gilt umbrellas on the top of Potala to the foot of the edict pillars.
~ According to the current saying" The TihPtan Xcw.Ycar is Wine, the Chinese is
Papf'r, antl thC' Xepalese is Xoise," with refere nce to the Chinese Cflebrating thrir
festivals by diSJJlay of red paper flags 1 an<l the Xepalese by clamour of noisy instru.
ments. Cf. Hue's description of these gala days.
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ii06 Fl1'8Tll-Al8 , lN!J JTOlflU l"S.
for 1mch a multitull( mav lw ima!,!i111ll. Ea('h twmk it(t'in:; 11fr1:.h111111b at (';1rh of
tlu thn- dailv a:-;st>mlii1:-; at tiw Lhii,..;~\ (at lwdrnl. .\ft,r tlu fi.rst a:,;:.1111lil, at :sis
a.m., <acli 1w,1~k g-,ts ti-,\ ;111'1 SI\IP at g11,11'1ltll('llt 1:-..p111,.;11 and urn pt1111y. ~\t tlH
~P<'1111cl a"\s1rnbly, at 1IM1n a. 111.. h, again gd:,; :;imil.u nf11 :,;hml'nt am! orn (lt' tw<,
l1wka.~ (:,;ilvn t"niu:. Yahtl' ;ihm1t :'li:-..p, 1u:c), and at thr,,,, p.m. fnrtlwr r1frt:--h11w11t.
llllring- this ft.:-;tirnl 1.il'h Liima n,,i,,s alJout t\\1 uty tn tw,nty-Jin tanka coin:,,
which m1,n1y is mainly pro,i1l1d l1y tlw T111g,pli11g- l'Pg't-llt.
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F/,0 II' EII-FF:A81'. (>(lj
1 For an ac~ount 11f thi8 Feast vf tlu Fl;WPr,1,'1 :,(.'C Hl'C, ii., 3H.
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508
flesh, and give a,rny as much alms in charity as they can afford;
and there appears also to be some idea of ancestor-worship in tbe
eeremonial. Certainly deceased ancestors and relatiYes are often
prayed for at this time, which is not many weeks removed from
the great Japanese feast of the dead.
During this feast many of the monks encamp in tents, and
eolossal pictures are displayer! . Thn, at Tashi-lhunpo the pictures
are hnng from the great tower named Kiku. '
At this fe:;tival, held there on June 30th, 1882, Liima Ugyen
Gyats'o informs us, a great picture of Dipmhkara Buddha was dis-
played about a hundred feet long, in rnbstitution for other pictures
of the previous days. Next day it was replaced by one of
/:'iikya ,runi and the past Bnddhas, m,d the following day by OJH'
for i\laitreya (Jam-pa). On this day ,rnmen are admitted to the
monastery shrines, from which they are at other times excluded,
an<! all the people seek the benediction of the Corning Buddha,
by touching the lower border of the piclnre with tht>ir !wads.
The rain-deities, the dragons, or Nagas of the sky, are also pro-
pitiated on the fifteenth day of the fourth month. A procession is
formed hy the lay governors of Lhasa," and the high official
Lfimas," and some other officers, who proceed from the conrt at
J'otala to th e great Lhasa cathedral, "here the great image of
Buddha is worshipped, and the officers feed the tem1,le-lamp by
ponring into it melted but ter in silver ladl<"s.
Then one of the governors and a secretary of state, "it h
about thirty retainers, go to thP Ramo-ch'e temple, iiii tlw
Gyambnm K'ai1 Caitya, where they also feed the great lamp of
the chief shrine; and !,ere they distribute largess, in the shape
of bit s of brick-tea to the paupers, who are here assembled in
rows to receive the customary bounty.
From Ramo-ch'e the procession pas,es round the great circular
road, dispensing tea as it goes, via the ~Ie11de bridge to the N~ga
or dragon-te mple. The governor ancl party herP <'mhark in four
or five small boats of bide with wooden frame work, and are rowed
ronnd the moat once in tlw respectful l'rndakshina direction.
They then disembark anrl ascend the hillock on which stands the
clragon-tPmple, where, in an inner sanctuary, they deposit
1 Fig-u1nl at p. 273. Its lial:5P ii, !-iixty pnr,s long, and its lwiglit grPakr.-l'G\ E~
(i\ ATs'o.
0
hkii.hUlon Tsi~tung.
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I l',11'EH-PK1!:i7'. 500
offerings of gold and sil\'er among the snake-idolH, and this room
is then locked and Realed, only to be opened again the followi11g
year.
The laity are now permitted l,y payment to be rowed ronnd the
moat, and cheer lustily as tliey go. The avowed object of this
ceremony is to conciliate the Niiga uemi-gods, so as to secure
timely and sufficient rain for the benefit of crops and 1,nirnal,;.
Aud if, as sometimes happens, rain does fall, it is considered an
extremely lucky omen.
The annirnrsary of the birth of Padma-sambbarn is obserYed
mainly by the older party of the Liimaist church. It is held i11
Sikhim on the tenth clay of the seYentb month; but in many
parts of central and eastern Tibet, as at Sam-yiis and mCh'og-gling,
near Gyantse, and also at Lacliik,' it is held on the tenth day ol'
the fifth month, anu the tenth clay of every month is sacred to
him and called "Ts'e-bchu."
On the rlay preYious to this anniversary are held masked danees
of the black-bat LiimaR and of the fiends and fienclesses, as fully
detailed hereafter in the chapter on the mystic plays, followerl 011
the tenth by representations of the rnint in his eight forms, and
the" Ging,'' father and mother demons. And if rain now happens,
it iR deemed of good augury, and clue to these pious celebrations.
The \\'ater-Festirnl marks the commencement of the aniumn,
and usually falls about September.2 It is a thanksgiving feast.
\Yater, e;pecially of ~prings, becomes holy and sacred, a veritable
elfri?- vil,c; as the water sprites now set free their sacred water.
At this season the Tibetans, though not particularly fond of wash-
ing and bathing, indulge in this luxury more than usnal. 3
This festival depends on the appearance aborn the horizon,
about the eighth month, at early dawn, of the star named Rikhi or
RiRhi-agastya, or" Rib-chi," which Colonel C. Strahan, of the Indian
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510 Fh'SJ'I r-,gs .A.\'D JJOLID.Al'S.
:1KOJ>11c:,, ii., 31a, sp(ak:-1 of tlw L:imas 1,1,:s:sing or const'crating- tlw watn::,, hut thi:-.
fwP111:-; 11, he a mistakP,
4 Thi::-, according to ( I lflll,rn Hnu,, 3), 011 acconnt ut' the e !I.
(iillt'l'<\l <'r'\ Sl'.>.ml ,UI
ttnsicm lati.1l'ly 1,f tht lnlliau ,Hill', mu:">l, in th1 time of .-\kxantler and ..\~ob, h,H'l'
co11111w11nd iu Jmw in~tl'ad of July, awl 1.tsh(l till Octohcr.
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FE:A::!1' OF' LLYTEUSS. 511
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512 FES1'IT-AlS AND HOLIDAYS.
tempo rary Lama-king of DP-pnng monastvry. PanditXain :,-;ing connects this Scape-goat
C('l'cmnny with the termination of the Ot- pung Llima-rt->gent's rule, and makes its
Lii.ma itkntical with the latter, whil e Lfuna. U. G. (/w. cit., 32}, states that the dice-
throwing Lama bC'longs to the Chang-chub-Ling monastny.
a I ,n-gnn gyal-po.
1 Pandit A. JCs S1tn1y R,pt.
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Cll.ASE OP SCAPE-G0.-11' OF BAD LUCI,. 513
1 Lo-s'i ;:,Ku~rim.
LL
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514 FES1'!r..-ns A-\ ]} l!OLJD.Al"S.
which are treasured a,; mo~t potent charms, while the Liimas
return to the temple and perform a sel'\"ice to complete the
expulsion of the dead okl year.
And so they go on, fC'ast following feast, till the end of the year,
when the pantomime and carnirnl commence.
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- ~-- - - ,~
~'
'
'1'
'I
..J';~:\
~\..._. _
tl,, I
XX.
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;)16 JJJ'S1'10 .A.YD SAOHED PLArs.
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.1101'! VH OF 1'/18 .II rsn:11 1.,,,,.11'. ;ii'
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i'il8 .l!J'SJ'JO AXD S.AC'RED PLAHJ.
tramlate,,1 that "at the new year they ( the Tibetans) sacrifice men
or offer monkeys," and so late as t he seventh century the annual
rites in connection with the defence of their country were tri-
ennially accompanied hy human sacrifice. 2
Actual cannibalism is, indeed, attributed to the early Tibetans;
and the survfral of certain customs lends strong colour to the
probability of such a practice hal'ing been current up till about
the middle ages. The Tibetans themselves claim descent from a
man-eating ancestry, and they credit their wilder kinsmen and
neighbours of the lo"er Tsang-po valley"ith anthrophagons habits
eYen up to the })resent day . Yestiges of cannibalism appear to be
presen-ed in the myst ery-play. And of similar character seems
to be the common practice of eat ing a portion of the hnman skin
col'ering the thigh-bone in preparing the bone trumpets, and also,
probably, of like origin is the common Tibetan oath of affirmation,
"By my father's and mother's Aesh." '
The Liimas, howeYer, as professing Buddhists, conld not coun-
t enance the taking of life, especially human. So, in incorporating
this ancient and highly popular festival within t heir system, they
replaced the human victims by anthropomorphic effigies of
dough, into which were in serted models of the larger organs, and
al, o fluid red pigment to represent the blood. This substitution
of dough images for the liYing Racrifices of th e Bon rites i, ascribed
by tradition to ~t. l 'adma-sambhava in the second half of t he
eighth century A.D. And these sacrificial dough-image,, of more
or less elaborate kinds, now form an essential part of the Liimaist
daily serrice of worship.
The Liimas also, as it seems to me, altered the motirn of the
vlay lo hang upon it their own sacerdotal story for their own
glorification and pri estly gain. Retaining the festiml with its
Bacchanalian orgies for expelling the old year and ushering in
good-luck for the new, they also retain ed the cutting-up of their
enemies in effigy; bnt they marle the }>lot represent the triumph
of t he Indian missionary monks (.Ac,irya) under St. Padma-sam-
bharn over the indigenous paganism \Yith its host s of malignant
fiends ancl the blaek-hat <leYil-dan cerR, and also owr the Chinese
heretics.
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.VOl'IVF: OF' TJIF: .111":il'EHY-l'l,A 1".
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520 ,V1731'IC' .lXD SACRED PlA1'8.
T11;EH-lh:nu
(of the Chiuese. 'l'he lu"er right-h11.ud one is the Ikd-tiger; the l1utral one i~ pllnw).
1 fap pagP 3913, a1ul comparr al:-.o tht:ir r,l.:1tin:--, ihi> lat-cl1,ils1 whkh latttr t.1kc.
tlw only form of the cult in Japa11.
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1'Ht:: JJD:,l'EJ/1"-Pf,"l l". 5:Jl
SCHLI.GT,, p. ~33; K~JGHT, Zoe. cit., where seYeral fine photographs of tlw lay art
gi,en; A. B.?\IELnLLt;J>,oc. B.A.S., 186-1,,p. l78 i anLIRAJts.n's we$t. Tihd., p. -rn.
<> Kai1-Jiil.
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JJFS1'IC' .11"D SACJ/IW l'LAJ'S.
ing malignant demons,' who, with the ir hordes, rnx and harass
lrnrnanity. They infest the air, the earth, the water, and are
,nustantly seeking to destroy man, not unlike their better-known
relatire, who, "as a roaring lion, walketh about seeking whom
he may rle\'our.'' 2 These hordes of demons are intended to illustrnte
the e11clless oppression of man by the powers of evil,against whom
h<' ean of himself do nothing, but occasionally the exorcisms
or praycrn of some good Lama or incarnator may come to his
assistance and sh ieltl him, bnt e,en then only after a tierC'e and
clouhtfnl contest between the saint s am] the rleYils. And only for
a time, too, can this relief from persecution endure, for all th, ex-
I Tib., 111(fo11-pa.
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1'llE BALLET OF TJTE DEnLS. 1523
orci,ms of all the saints are of little arnil to keep haek the advan-
cing hordes. The.shrieking demons must clo,e in upon the soul
again.1
These demons, now incorporated in Tibetan Buddhi~m, arP
regarded as forms of Durga (De1i), c'irn (.Niitba), and the king of_
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524 NYSTJG ASD SACRED PLArs.
loc.cit., p. 7:l.
l (.roowr:,,; -A r:,TEX,
Cmupan ,,ith the C'011j1:tti tdh:t;-; and 0 1l11Ul'ttl })l'Wllns thrown about at w 1.- .t1l'II
carni,aJ.....
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Tiff: SA[XTS ASD TJ!F; DEf'!T,S. 525
grim shapes who fled hither and thitlwr among their tormentors,
waYing their arms and wailing miserably, souls who had not ob-
tained Xirvii1.rn and yet who had no incarnation.
Then the demons were repelled again by holy
rnen; but no sooner did these last exorcise one hideous baud t ban
other crowrls came shriek-
ing on. It was a hopelP,,
conflict. At onP
period of the ceremony 11
holy man blessctl
a goblet of water by laying
bis hands on it and intoning
some prayer or charm.
Then he sprinkled the
water in all directions.
and the defeated demon~
stayed their shrieking,
dancing, anrl infernal
nrn,ic, and gradually crept
out of the arena, and no
sound was heard for a time
but the sweet singing of
the holy choir. But the
power of exorcism was
e\'anescent, for the routed
soon returned in howling
shoals.'' 1
The superior effect of
Buddhism o\'er the indi-
genous Shamanism is now
,hown by the anival on
the seem~ of the Indian
monk, Padma-samhharn, and his assistant,, or his eight forms;
or sometimes these arP represented as Buddha himself, or the
group of the ";:;e\'en Budd has." '
,it.: p. 20i.
1 K~IG UT, OJ) .
2 Cf. page 345. Tiu s:rnw mntive apptars in I he l:lltr11H':"t' rcligiou~ dram<.H;. at
Arakan.-lJAHDY, Ea~,t. Jlom1d, ig,11, p. 2tlj_
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526 .llrSl'lG .LYD SACRED PLA1"S.
who were treated with similar respect. These Se\en deified being,
drew themselves in a line ou one side of the quadrangle and
receiYed the adoration of sernral proce;sions of masked figures,
some of abbots, and others beast-headed, or hiwing the faces of
rlevil,." 1
These last are the demon-kings who have been coercerl by
Buddhism into becoming guardians and clefe11so1es fi,dei of that
rPligion. And amongst the worshippers are the Pa-wo or "heroes"
with green masks, surmounted by triangular reel flags, and ginlles,
and anklets of hells; ancl the solemnity is relie\et:l by a few
- -- - - - - - - - - - - - - -
] Kx1<inT, p. 204. The:,c oe,eu masks wcrC', says ) II'. Knight, \ariousl) cxplaint'll
as being the Dalai Lama aud hiis )Jre,ious incarnations, while another " explainC'tl
that these WC're i11te11chd for thC' incarnations of lltllldha, and not the J)alai Lama."
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STABBING 'l'HE ESF:JlY. 527
Acaryas, or jester,, who play practical jokes, and 8alnte the holy
personages with mock respect.
The enemy of Tibet and of Lamaism is now represented in
effigy, but before cutting it to pieces, it is used to conrny to the
people a \idd conception of the manner in which cle\il;; attack
a corpse, and the necessity for priPstly ,;enices ofaquasi-Bu<ldhist
sort to guard it and it, ,;on!.
Some days previous to the commencement of the play, an image 1
of a young hu'l is made ont of dongh, iu most elaborate fashion,
and a, life-like as possible. Organs representing the heart,
lungs, li,er, brain, stomach, intestines, etc., are inserted into it,
and the heart and large blood-vessels and Jim bs are filled with
a reel-coloured fluid to represent blood. And occasionally, I am
informer\ on good authority, actual flesh from the corpses of
criminals 2 is inserted into the image med in this ceremony at
the established chmch of Potala.
This effigy of the enemy is brought forth by the four cernetery-
ghouls,' and laid in the centre of the square, and freely stabbed
by the weapons, and by the gestures and ,pells of the circling
hosts of demons, as in the illustration here ghen.
The necromantic power of the Lamas is here shown mnch in the
~ame way as in the Burmese sacred play at Arakan. 5 On three
,ignals with the cymbals, two Indian monks (Acaryas) come ont
of the monastery, and blow their horns and go through a series of
droll antics, and are followed by two or more Lamas who draw
around the effigy on the parnment of the quadrangle a magic tri-
angle and retire. Then rush in the ghosts, death-demons," figures
painted black and white to simulate skeletom, some in chains,
others bearing sickles or swords, engaged in a frantic dance around
the corpse. They were appare11tly attempting to snatch it away
or inflict some injury on it, but were deterred by the magic effect
of the rnrrouncling triangle and by the chanting and censer-swing-
ing of se,ernl holy men in mitred and purple copes.
"A more potent and very ugly fiend, with great horns on his head
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.1nsrJC A.\'D SACHE/J J>L.U-S.
arnl hnge lolling tongue, ran in, hornred threateningly u,er tl,e
,"rJ"" andwit!, a great sword slashed furiously abont it, ju,t fail-
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1'/lE DANC'8 01' 'L'H 8 SK 8L81'0XS.
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530 .11YST!G ,L\'D S.1GRED l'LATS.
Vama or lltruka. fJ11 f11dl-lu.1ulet/ /J1>11"n ,. iu S. I "'fi'11, cf. Jut!. A ,d., p. IP.
'..! Th<'~, HJ'<' rnad1 of paint,tl calico or silk.
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TJTE liLYG-DEVIL C(-i.1'S UP 1'HE BXB.\lY. 531
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532 .1l1'S1'll' A.YD SAC'RED l'LATS.
plete with the rnrious sorts of offerings, 11,n<l then do the necesS(tr~
rites.
First of all inYoke one's own tutelary thus:-
"ll,1111 .' 0 ! Chief of fiercest thunderbolts, immovable an<l yast as tlw
sky, the o,errnling angry one! I invoke you who are possessed of
snprerne stiength, and able to subjt1gate all three empty worlds tn
do my desires. 1 imoke you to rise from the burning sky. I, tlw
spell-holder, i1woke yoll with great revere1,ce anrl faith. You must
ripen nll the fruits of my desires, othel'\vise you shall suf!er, 0 ! t11tela1y ! '
Arise from the sky find come forth with all your retinue, find quickly
route the de111011s."
Tl,en here offer a libation of wine.
Now the mantm-holder must mentallv conceive that the house i., fnll
of clouds a ml that he is sitting in the 1;resence of his tutela1y ; whik
the fire of augor bums outside, the mist of poison floats inside ; the
Las-byed-gs'ed-ma is killing the animals, and the evil spirits are wander-
ing about. The devil now must assmne a sorrowful state owing to hii--
sepa1a tion from his patron and proteetor.
Then recite the following : -
" Samo! The commands of the Liinrn are true, the con,nmncl., of the
Three Holy Ones true; and so are those of the fierce Thund erholt
Lama, etc., etc. Through the power of the gre:it t r uths, Buddha's
,loctrines, the image of the noble Lama, the riches of we"lthy peol'le
and all the l neky times, let the hosts of demons of the three region,
c>ome forth and enter this linka image. T'ojra-..A!Jl!Sl1aJa .' "
Then chant the following for keeping the demous nt bay:-
}!,,;,,! Through the blessing of the blooJ-Jrinking l'ierce Une, let
the injmfog rlemons and evil spirib be kept at bay. I 1,ierce t heir
he,11ts with tl,is hook ; 1 bind th,,ir l,an<ls with this snare of mpe; 1
bind t heir body with t his powerful drnin ; I keep tl, em clown with t his
tinkling bell. Now, 0 ! blood-d,inking Angry One, t.tke yom sublime
&eat upon them. JTaJor-Agu-cba-d sa ! 1rtjora-7iasha-kii1!l .' 1;ajora-spo-da-
,a .' rajora-glian -dhi-lw .'"
Then chant the following for de.,tmying the e"il spirits:-
" !-::iluta tion to Ucruka, the owner of the noble :Fierce Ones! The e,il
,pirih ],aye tricke,I yon and l1:1Ye tried to injure Buddha's doctrin e, so
extinguish them. . Tear ont the hearts of the injuring
evil spirits and utterly ext erminate them."
'l'h~n the suppooo,l corpse of the linka should be dipped in lh kt.n
(bloo,l), nrnl t he following sl, 011kl i>e ~hanterl :-
" I h11i ,' 0 ! ye hosts of gods of the nrngie-circle ! Open your month,
as wide as t he earth aul sky, cle11ch you1 fang-s like rO<'ky mountninsi
an<! prepare t o eat up the entire bones, blood, anti the entrails of all
the injuring evil spirits. .Jla-lta wrn>Hm-la l.lta lti I .J[a-ha tsitta-l/,a-
J,i .1 1,wlw-1alta klut-ki .' 111aha-yo-io-tsa-1w-klta-lti .' .J/alia-{J((/1.-JJ1,-ta
l.lw -hi .' Jlal,a-1.niy-ni 1i ti klw hi .'"
t Cumpar, thi~ t lir,;,t wit It tllt' killiug or tl u- ~Olis-i n F HAZEH'~ Uoldn , litn:,I,.
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FIG111' FOR l'JU(I.IJES1'S OF EPFW!'.
l )l"amell liom-f.i.-1rc k.1 ; ~kl., Ji(Jmlt. {.'f. \ '_.\:-;IL., 194; :Sl'HLAO., 251.
:.! gtor-gyak.
3 At the monastery uf Tii1-gl', to till' west of 'fii.shi-lhunvo, and where this lJiay is
~011ductnl, m; at uthrr Ge-lug-pa rnonast1l'i(1S, at gon.-rimwnt expt:HSt\ this pl"(><.:t.':-.:-.ion,
r ain informed, consists of six vairs ,,f thigh-bone trumpet bl1Jwe1t\, tive c.:cn::;l'1-
,;wingerS, two pnirs of lo11g hmn tJlayer:.1 S<!'Yt.:ral :-.knll liliati!Jlltrs, lUO 111;1ske1s with
:.ma.ll drums, 100 maskers with cymbal~, and 100 with larg(' tlrum;::, l.Jchind whum
wa.}k the onlinary monks, shonti11g a ml da1Jping thl'ir hamb, fo\lo\Hd Uy tln: laity
armed with gurn; and oth('t' w1:avo11:::, and fol'miug n JH"nc1.:s:..;ir1n o VC'l' a milt.! in
length.
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MYS1'JC! AKD S.AC'l!ED l'LArs.
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ROY.Al.. VEl/SIO.Y OF PLAY. 535
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53G .1i1'S 7'JC' . IXD 8.H.:Ht.'D PLAYS.
I. Ghonl.
2. Bull-lu:tH.lt'tl K 'au~. .~. A locali1., ~c11 1n11
3. lfwsislurnj!. H. A "1\al'lit'r."
i. Jlwashnni:;'il s 11.
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l'Jlf,; .\I.IS/,8.
l
the ,ertical <.'ye on the centre of the forehead is
the eye of fore-knowledge. ,\.nd it bears a
rhapltt of firn skulls, ,.,ith pendants of human
bones.
The Ten .-\. wful Ogres, and the Ten Ugresses. These are generally
like the abo,e. The femalb only ,liffer in haviug 110 beards nor horns.
The ehief are :
~- Llw-1110 t/Jlay-:01-1,10, i,lenlified with Kiili,
the consort of )fahakala , and of a, blue ,010111;
mea:-ily lip::.. . \ s Hnlt-'byu1\-ma ~he i:-: gl'een,
mal licr mouth i:; :;hut and not gapin~ a:-- iu the
former.
:;. 1'ie- 1,1a-ra .... Heel like nnmber one.
l. The Jlnll-headed (Lai,\ l:h<'k in ~uJ.,nr
11. --The .\ngry with three eye-:-: nnd benriug n bannn; un ib
Ogre,; /To-wo). forehead. It is also culled "ma.-e'au." ''
ii. The Tiger-bended !,;Tag), brown :111,l yello"-
striped.
6. The Lion (Sei1-ge). White.
7. The Hoe, or ({,11u(ln ( K yui1). Coloured g1een.
8 The )lonkey (pre-ul). Rrnldy-brown .
n. The Stag (~'a-ba).' Fnwn-colonred.
10. The Y nk . Colo1trcd black.
111.-Tho Ghouls I 11. 1',,,., or grnrn-y,11d _ghouls, with ,kull
[ ma.,k,; nnrl clothes representmg skeletons.
1 Excluding thfJSL-' ,if the Buddhas, which arr 111,t rssrnti;il to the pluy, an<l s,hl,im
<llJ}X'ar.
:.i According to some thf' (}anuJa (bya~n/kyui1 ) r1r Hoe shou ld occupy the hig-ht>st
lace. It is yf'llow, with a birtl's beak, yak's hor11!-i, and ncct hair, formillg a f-Vikell
crest. Jt is im id to be even superiol' t,) the sixtien gre:i.t snint ~. the ~tha,ira.
3 He is also identified with forms known as Xa-nii1-nag-pn, Lf'gs-ldan nag-pn, Ber-
uag-po.
" Ch'o~-skjoi1 h1tse-dm{lr-r.J.
-' ,-gyal-mts'an.
6 dma-c'an c'os-rgyaL
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538 NJ"STlC' .ASD SACRED PlAYS.
r
12. Sa-bclag Cleuii. These htwe large bideou:;
I masks but only one pair of eyes, as representing
IV. -The E>irth--< thei1 subordinate position. Their chief is called
Master-Demo11o. 1 "The great guardian King," ' and he b
l
attended by !'eel demous ( Tsa,i) and black ones
(D11tl ' , etc.
r
13. l('(t/'!f(IS, ThesP hn,e small cloth ma.~ks
of ordinal'y size, and of a white, 01 cl:ly, Ol'
I
black colour; and their wiYes arn red- or yello"-
cornplexioned. The hair of these "Teachers "is
Y.-The Teachers.'\ blue iu colour, and done iq, into a cl,ignon on
the c101n1 as with Indian l'o:1is. Although they
I
represent the early Indian priests who brought
I Buddhism to Tibet, they are, as in ancient
Llndin, the buffoons and jesters of the play.
l -L l/l'((-sl,a"!i This is a huge, fatuous, round
ma,k of a 1ed colour, to represent a historical
<.:hinese Dnddhi,t monk of the eighth century.
And he is attended by se,eml of his sous' with
similar masks.
The dres~es of the King-dt>mon and Ogre maskers are of the
most costly silk and brocade, and u~ually with capes, which show
Chinese influence.a Those of the others are urnally woollen or
cotton. And the robes of those actors who represent the demon,,
who get sevt>rely cudgelled by their superiors, are thickly padded
to resist the blows which fall on them.
where there are a number of ont> cla" going in processions or
dancing, those rlressed alike go in pairs. The "eapons carried by
the maskers ha,e already bt>en referred to. l\Iost are made of
wood carved with thunderbolts. The staves of tlw skeleton
maskers are topped by a death's-head. TLe sword made by string-
ing together Chinese bm;:s eoins ('' Cl(.sh ") is called the SilinrJ tm,,
from the province of Siling in western Ohina, whence these coins
come to Tibet.
Anot hn religions pantomime, performed, howe,er, by lay actors,
is the Lion-Dance. It is not enacted al the new year, hut at
other season,, when t lte peoplt> are en fete.
l rgya}.ch'1n-JHJ h~rnngs 1i~ta11-p, 1, :11111 Sl'tm:-. rl'latl',l to, or hlc11tical with tl1e O Fin
Kinga" an<l Jleni(s (dpa-o).
2 JJa-p'ug.
3 Thtf..;c tap(':,; g1nei-;1 lly ::show lh<' trigrams arnl nthCI' 1-i,ymUols of luck 1\lld long
liff' inc.luUing the B<,t.
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LIO.\' DAXC'E-J.i11'AKAS. :i30
The plot is base,! npon the mythical lion of the H inrnbyan snow,,
which is belie,ecl to confer fol'tune on the count1-y whel'e it resides.
One of these lions \\as enticed to China by a wizard, an,l, somewhat
like La JIscolte, the crops and cattle prospered as long as it liv,-,1, and
when it died the Chinese stripped oft' its skin, with which they conduct
this dance. The lion is represented as about the size of an ox.
l ts head and shoulders are forme,l by a frnmework, which one ma11
manipnlntrs from the interior, while another man occupies its hinil-
'lua .. ters. A harler1uin rn11mmer with a rnricty of rough-and -tnmbl"
l,JO'.\DA:-,;n;.
antics intro,luces the beast, which enters with Ie,ips and bounds aurl
goes through a Yadety of 1nawt u,-res, including 1nountiug on n table,
0
The saered drama,, which are based npon the J,1tul.:ris or former
births of Buddha, are ,ery popular. They are perfonned by pro-
fessional lay actors and actresses, generally known as " A-lche-lha-
mo," though this title" goddess-sister'' is strietly applicable only
to the actresses who take the part of the goddesses or their in-
carnations. Strolling prrrties of these aelors tram] about Tibet,
especially during the winter months, and they frequently act in
lhe presence of the Grand Lama himself.
The play is usually performed nl fresco, without a stage frame. lo
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540 .IJYSJ'l() .AXD SACHRD f>LA rs.
the so-,all,d llllntrrs ' ; hut ,ometirne,, as in t lie old l lirnl11 drama$,
thi' hnffoon s an Briihrnans.
TbP most popular of all t h e dramas which they play are the
\' isrnntam (VC',santara) Jiitaka, or the last great Birth of Buddha,
and the indigenous drama of :N"ai1-,a, or The Brilliant Light. But
they also at times play nmougst other pieces the Sudhiinfl Jiitaka,S
the marring<' of king Sror1 Trnu Gampo,3 the lndian king (? )
Amoghasiddha,' ancl the fiend e, s Dt1-ba-zai1-mo.5
1 ri'um-pa bluf' masks adorned wit h rowti,,i:,:, and haY1' kilt s of Yak's-hnir rop1s \\hitl,
tly round at right nng-l<s as Ou nwn pirot11ttP lik f' dancing ,lervi~h<'s.
2 Ch'o1-rgyal-11or-hzal1. :1 rgya-zn pal-za.
4 rgya l-po don-gn1l1. ' 'rgo-hn-1 rni1-n U, tl.t C<lm:r, Jt d l\iiki:,va1;1.
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JJJIIXCE rI$1'.AX1'A l/A. 5-H
Yl!?l"ANTARA.
'J'HE GREA'L'E..,T OF BUDDH.\s FOR;>.IF.1( UIUTH!:i.
1 Of the t('n trnat (former) Births ()Iahajiilaka) thh; i;:; cornsidere<l tlH' grt>at('st, aud
it was the last earthly hirth but ont' of the Hodhh;,tt. lt purports to 110.ffe b('cn 11ar~
rated by Buddha. himsC'lf at the monastery of tlw J<'ig-tr0.<' (Xigrodha, Ficl'S I,1dim) in
Hwklhas uatiw country of Knpilavastn, cl ,wopo.'l of the o,er-,Yeenin!,' pridt of his
own kindred. - The .Milimla, dialogues l loc. cit.), written about 150 A.D. 1 contain many
rde 1tncc~ to it.
i Sung Ynns history, t ransl;ikd by 8. BKu,, }(1>r()1vh, p. 201.
:J ~t'l' I1Aim\''s .llcrn., pp. 116-124. The latl' Captain 1iorbcs 1 in his work on l.:,iti.~11
!l11/'l11t! am{ it,'( J>,mple, say:;: Ow of the hP~t l think, an<l c<rtainly tlu~ rnost inttr-
tsting performances J haYe seen in Burma, was that of a small children's company ill
a ,illage of ahm1t two hundr('d houses. The eldest. perfornwr was about fourt<'t'll,
the daughter of the lwad man, a slight prl'tty girl; the othf'rs boys and girls, ymmgN.
The Jll\r1:nts and ,illagtrs g('nerally w er e ,C'ry proud of the>i1 talents, and they w 1n
regularly trainC'd by an old man as stagP-nrnnag"r, prompter, f'tc. Tht'i r principal pic<'1
was the \\'ay-than-da-ra, the story of one of thf' pnvious existences of (ian-da-ma, iu
which he exemplified thl great virtw of alms-givi11g, a nd in itself one of the most
afflicting and he~utifnlly writtln compositions in B\ll'ma. Thf' littl< con1pa11y
U:-,N I to pnform this pitCf' capitally, hut thC' actiug of tlw littlE rnaid nf f,mrtc1n iu
the part or thC' princess could not be surpassed. 8hc scenwd re>ally to han' lor;t hn-
sf'lf in her part; and her natural and graceful att.itud1s lu,ight('uc,l the <ffcct. Tiu
first time I witnessed the performauc(' in going round a11d saving a word t.o thf' tinY
actors, when I came to the little fellow of ten or elt?,en who ];ad acted tl1e part 11f tl;,.
surly and greedy Brahmin, l prl'tC'nde-d to be disgusted with his cruelty to the two
poor infants. This the little man took in carnPst, so much to heart that as I Jparnt,
on my ntxt visit, nothing would induce liim to act thr part again, and it was not
till his father almost forcibly brought him to uw and I had soothed liim by what wa:-.
d('1'11wd most condescending kindness and excited his vanity, that I could obtain a
rl'}Wtition of th(' play." Captain Forlies also st,atrs that he has seen men mond to
tea rs by the acting of this play.
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fJ 12 JI J".,T/1' I.\"/) SAC'Hl:'IJ t'Ltrs.
THE GH.EAT Fo1mEn Hi H'fH OF BUDDHA A S THE CHAIUTARLE PnINCF. [ To face p . 542.
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VT ~VANTARA .
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5'13
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:H-1 J/l'STJC' A.YD SAC'HE/J l'LA rs.
son born unto him hy his fa,onrite queen," The Pure Young Go,ldeos,"'
and the prince was named by the Brahrnans the "Omnipotent Pure
Lord of the World" [but we shall call him by the better known name of
Yi~rnntarnJ This prince grew luxuriantly, "like a lotus in a pool."
and soon acquired all accomplislnnent8. lie was" addicted to magna-
nimity, bestowing presents fieely and quite dispassionately and assiduous
in giYing nway." \Yhen 1neu heal'<l of his excessiYe generosity, 1n1m-
berless c10,nls flocked to beg of him from all directions, and he sent
none of them awny without having fullr realized their expcctntions, ,o
that afte, n few years of this wholesale alm$giving, 110 poor people
were left in the country-all had become .-ich.
Ko", this country owed its 1,rosperityto an enchanted wish-grauti11g
gem,' which was kept in the custody of the kin/!, and by virtue of
which the stores in hi:-- treasury, notwithstanding the r1101mo11s amountR
which were daily girnn away by his son, never grew less. The tmditional
enemy of thiK country, the g'l'eedy king :i of a barren land, 1 hearing of
the prince\ vow to bestow auy part of his property ou anyont> who
a,;ked for it, secretly instructed ouo of his Hruhmans to go and beg from
the prince the encl,auted gem.
So the Brahman haviug arrirnd at the gate of the pal;1ce, threw
himself before the prince, exclaiming, with outstretched hauds: "Vil'-
tory to thee, U prince! our land is famished for wnntof rain, therefore
"ive unto me the enchanted J ewe]!
,.. ::Sow, prince Yi~vantara was deeply <listressed at bearing such a
reque~t, and he hesitated to giYe m,ay this precious gem, through fear
of ollen<ling his father, tlte king, and the people; hnt finding that
th<' Jkahman would accept nothiug less than this gem, and refleet-
in that if he refusEd to giro away any of his 1noperty which ha,!
l.,c~n asked from him, his chnritabl~ merit would C(a,e, he bes(,nght
the blessing of the gem b~ placing it on his lwad, and then gan
it away without regret, sayiug, ")fay I, by this inco111pa!':1ble gift, lw-
come a Buddha." And the Brahman carried off the gem on " white
elephant to the fo!'eign kin/!, their enemy, who by vil'tue of the gem
waxe,l rich alHl threatened to i1wade the country, which now bC<'.0111,
alllicte<l lJY famine and other disn,ters.
The pri;iee's fnthPr nn,1 the people, lIPnring of the loss of the en-
chanted ge1u. were fnrio118 with vexnti011, nrnl tl1e r11rag(t.l 1ni11i:ster,
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PJUXC!E rlfi / ". LYT.AHA. 545
1 .Skt.. Gl1t0Ul(d.
:! ~i-zla-sgmn-ma. chtught1r of kiug Grag-spa (=Skt ., fl irti). :\n11thC'r account says
ht also marrif<l "The L amp of the Sky" (.Xamk'ai sgron-ma), daught<'f of king nri-
tna-~1,cl-pa, of thC' "Lotus" country. An<l these two are s aid to ha ve been first nwt
by him carry ing uchwat,W'ft flow Prs on on(' of his chari table rounds of visiting t he
templ e of Buddha Yes'e-/md-mdsad-tok, or " the Buddha of tht~ Light DiadC'm of fore
knowledge." The Burmese v e rsion states (<io1Ss' trans., p. 11) that he v b,ited " The
Six 'fe mpl<'s " six timC's C'Ye ry mouth, mounted 0 11 his white elephant Pis-sa-ya.
3 AnotllC'r vers ion gi,es three c hildren.
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5-!G J/1','ffll' ./.\'!) S.Jel/lW l'LIY8.
the margin of the forest , all the people who fo1med his retinue mised a
loud c1y of lament. But ~o :-.oon a.-; it was heard, the Bodhi:.at :1tl1lre:-.sed
the retinue which ha,l come forth from the good city, ancl ordered it to
turn l,a,k. saying,-
'-' However longanythi11g inay l,e love,] and hel,1 ,!ear, yet sepamtion
from it is nndoulitedly imminent. Friends and 1elnti,-es mtv,t un-
doubted ly he severed from what is ,learest to th,m, as from the trees
of the hermitage wherein they h;we rcstc,1 from the fatigues of the
jonrn..y. 'l'heiefom when y, r~collect that all ornr thn world men am
powerles;-. agaiust separatiou from tluir friewl~, ye 1nnst for the .-.ake of
p,~acl' strengthen your nn:-;teady minds by unfailing- exertion.'
\\'hen the Boilhisat had journeyc,l three hundred yoj;Urns, a Brah-
man came to him, an<l sni(l, 'V I{shattiyn. prince, I ha,e come three
hnndre,l yojauas bcc.,use 1 ha\'<' heard of )'Olli" ,,irtne. It is uwet t hat
you should give me the splemli,1 chariot as a recompense for my
fatigue.'
"_\lad1i conld not beat this, an<l she n.d,lies~e1l the heggiug Britl1man
iu ang-ry speech: 'Ah,s ! this llrahman, who e,eu iu the forest entreats
the king's son for a gift, has a meteiless hem-t. D"es no pity a1ise
within him when he seps thP p1incc fnlleu from hi:-i royal ~plendonr i 1
The Llo,lliisat sA.i<l, Find no fault with the lJr,,hman.' ' \\'hy not? '
'c-Lulri, if there were no people of thnt kind who long after riches, there
woul,1 a.lso be no giYiug, a111..l in that case how eo11hl we, inhabitants of
the t>arth, become pob:::essP.d of i11si~bt. .-\s giving and the othei PfL1a-
mitas (or virtues esse11tial to a Hmldhaship) 1i;d1tly compri,e the
highe:;t virtue, the Bo1lhisats constantly attaiu to the highest illsight.'
" Thereupon the Borlhisat l,cstowed the C'hnriot and hor,es on that
lfrftlnmu1 with exceeding great joy, and sai1l, 'U Hriilnnan, hy mean:-: of
tlii~ gift of the ch:niot,n pteHent frpc f1om the blemi:.:11 of grullgi11g-. u1:1,y l
l,e euahled to direc-t the ca.r of the ,inless Law ,li,ectecl by the most ex-
r.-llent Hishi ! '
\\'hen Yi.w antarn had with t'XCeeding gre:it joy bestowed on tbe
l:r:1h111:m the splendi,I chariot, ho took princl' Kri,hna on his shonliler.
and )ladri took princess Jali11L' They went forth iuto the fotest,
proceeding on foot, whe11 five Briihmans appc:ued and beggc,1 for tlwir
clothes, which were at once ta k<11 off and gi\~en to them. The })}'ince
1t111l hi, family the11 <'lathe,! themselves with lc:n-cs, an,1 trudged along-
painfully for ahout a hnudrc,l miles, nntil a mighty rinr bane,! their
p10,!.!1ess. The pl'incfl' t.l1cn prayed, 'U ~ Ur~at, ri\'er, mnke way for
us:' Then the tonent ,Ji,i,le,l. lenYing a lane of dry l:tn,l. acro;s
which they pnssed. On reaching- the other ~ide, the prinre, :uldre~;-.ing
the rin~r, :,;ai<l, ' U ! rivl'r, resume your conrsr, ot1ll'n\'ise innumerable
animal hcin~rs lower down yom course will su flel 1ni:-;f'l')" from clronglit ! '
< )11 which the river :-;traig-htway resnrnetl it:-. comRe.
' Tlw11, journeyi11g onwat<b, l hf'y reached tliP fnrPst of penruwe
1 111 ll .,11m's .~1t1(/,,.,u 1:,,,111,:0,,, tl11 hoy is callnl J:(liya atHl thr g-irl Kri~hn:iyina
(Jfu,tiud. p. lJIJJ.-:-:u11i.:F,.,I(,
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l'JIIXC8 11,;,r_,.1.Yl'All..J. 5H
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J/1:''n'JC' .ASD 8.Ar'RIW l'!.. I J"S.
the hel'mitage. A certain deity who perceived that she might hinder
the sul'render which the ilodhisat proposed to make for the salvation
of the world, assumed the form of a lioness and baned her way. Then
l\ladri said to this wife of this king of the beasts, '0 wife of the king of
the beasts, fnllof wantonness, wl,e1-efore ,lo yon bar my way 1 ln order
that I may remain trnly irrepro,,clrn,ble, make way for me that l may
pass swiftly on. )Ioreover, you ,ue the wife of tl,e king of the beasts,
nnd I am the spouse of Lhe Lion of Princes, so tlrn.t "e nre of similal'
,,ink, Therefore, 0 queen of the beu,;ts, leave the rand clear for
me.'
"Whcu ,\ladri had thus spoken, tho deity who had assumed the
forn1 of a lioness tumed aside from the way. :\l:idri reflecte,l for a
moment, reeognizing- inauspicious on1ens, for the air re.sounded with
wailing notes, and the beings inhabiting the forest g,,ve forth sorrowful
sounds, and she came to the conclusion that some disaster had certainly
taken place in the hermitage, and said, 'As my eye twitclies, as the
hirds utter cries, as fear comes upon me, both my chilclreu h:tve cel'-
taiuly been given aw<ty; <ts the earth r1uakes, <tS my heart trembles, as
my body grows wc<tk, my two chihlrnn have certainly been girnn
nway.'
" \\'ith a hundred thousand simil:1r thoughts of woe she hastened
towards the hermitage. Entering therei; she looked monrnfully
around, and, not seeing the children, she sadly, with trembling heart,
followe,1 the tmces loft on the groun,I of the hermitage. ' 11ere the
boy Krishna and his sister were wont to !'lay with tlie young g,izelles;
here is the hou,e which they t1rnin made ont of earth ; these are the
playthings of the two chiltlrcn. As they <tre not to be ,;een, it is pos-
sible that they may have gone unseen by me into the hut of foliage
aud may he sleeping there.' 'l'hns thinking and hoping to sec the
d1ihlrcn, she laid aside the roots anrl fruits, au,] with tearful eyes
e111 braced her husband's feet, asking, '0 lord, whither are the boy aud
girl ~c)ne?' Yi~vnntara replied,' .A Urahrnan came to 1110 fnll of hope.
1'0 whom h:we I given the two chil,\rcn. Thereat rejoice.' \\'hen he
ha,\ sp<>ken these words, )fod,i fell to the ground like a gazelle pierced
by a poisoned a1Tow, nnd stn1ggled like a fish taken out of the water.
Like a crane mbbed of her you11g ones she uttered sad cries. Like n
cow, whoise calf has died, she gn.Ye forth many a. soun1..l of wa.iling.
'r)wn she snid, 'Shnped like young lotui:-cs with hand:-,; who::,;e flesh is fl::;
tender a:; a young lotus lea.f. 1 .M y lwo ehi1drn1 arc :suflering, al'e
undergoing pain, wht>ieyer they have goue. 81ender ns young- gazelle:-.,
;.::izelle.eye,I, delighting i11 the lairs of the gazelles, what snfleri11gs are
my childrt'JJ now nnde1going in the pow{'r of i-:tranger~ 1 \\,..ith tC'ar-
ful eye~ and s;ul sohbiug, en<luring crue) sufforings, uow tlia.t they nre
no longer :-;ccn hy me, they Ii,e dowutrodden nmong needy men. They
who wPre 11m11i:-.he,l at my h1ea:-;t, who m.otl to e:it 1oots, flowC'rs, and
1 Prop(rly, .. lotus arrow.'' Act: ,r,liug- tu :\Ll~i111owic1. the young lotus lca,e::1 are
r<1<l-lik1 or arrow-lik<' in a11p<.: ar,1nce.-St 1111-:1-!\1-:1,.
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l'HIXUE l'l,~ 1.-1N1'AH..-I. 5{9
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530 .\JDST!(' .I.YD SACl!IW PLl1'S.
i',;rtkra, and said : 'U thou of the thons"'n,l eye.,, urny the lor,l of the
three an,! thirty set my children free from thrnldom, and let them find
their wa~ to their g1eat gr,mdfother.' After these words had been
spoken the prince of the gods Pntered the hermitage and a,ldressed the
l.lo,Jhi,at. Taking :\Iach-i by the left h,rnd, he tlrns spoke to the !Jodhi-
sn.t : 'J girn yon :\Iadri for your service. You must not gi,e her to any-
0110 . If you gi,e away what has been entrusted to you fault will be
found with yon.' 1
" The ki,;g of the i::o,ls, in accor,lance with his promise, caused angels
e,ery night t o unloose t\nd 11u1se the unfortunn.te children of the
illnstrious reclnse when the wicked Brahmrtn fpJl "sleep, and only r e-
tied them just before he awake,!. AHenvards he delu,k><:l the Htiihman
who luul cn.nied off tlw boy am] girl, so that unrler the impression that
it w;,s another city, he entered the seH-same city from which they had
departed, and there set to work to sell the children. \Vhen the
ministers saw this they told the king, saying: '0 king, your grand-
chihlren, Krishna 111Hl Jalini, h:tn' been brought into this good city in
,mlcr to he sol.I, by an extl'Cmel~ \\'Orthless Hl'i'thman .' \\'hen the
king heard t hese \\'Ords, he said inuignanlly, ' Bring the chiluren here,
forthwith .'"
\Vhen this command lrn,l been nttended to by the ministers, anti
the townspeople had hastened to ,i,ppear before the king, one of the
ministers !,,ought the children before him. \Vhen the king sa\\' his
grand-child,en brought before l,im ,lestitute of clothing and ll'ith foul
bodies he fell from his throne to the grouml, aml the assembly of
ntinisters, a.nd wom en, aiul all who were pl'o~ent, began to weep. 'rhen
th e king s<iid to the ministers : " LPt the btight-eyed one, who, e,en
when llwelling in the foiest, t.lcligbts i11 giving, be ~nmmonetl hither at
oncf', t oge tla1 1 with his wife."
Then t he king sent messengers to 1eeall his son ; hut the lattel'
would not return until the full period of his b:tnishment was OYCl'.
On his way back he meets a hlin,1 mrm. who asks him for his eyes,
which he imme,liately plucks out mHl bestows on the applic:rnt, whn
t hus reecives his s ight.' The prince, now blind, is le,1 Oll\\'Ul'lls by his
wife, n.rnl 011 the wav meets" The lllul,lhn.~ of the Three Period:.:,"
t lw Pas t, l'resent,an;l Futul'e, namely, Dipamknra,::,akyn,' and :\Iaiil'eya,
whQ restore th" priuee'i; 8i~lit .
J ourneying onw,mls he is met by the hostile king who had be<'n t he
cause of all his l1011h)e, bu t who now returns hitn tlrn gem, au1l with
it much tnouey awl jewels, awl he ilnpklle,l the prince's fori:i,e-
nes~ for hav ing c.1.n..;ed his baui:-;bment and s11lforings, arnl he prayed
th:it when the prince hecamc a B11d,lh:t he might be born as one of his
ntteu<lants. The pri11re 1ea1iily for~a.,p. him , and accorded him his
otlu_r 1e,ptest~, aud t,hpy hecame fl'iewls.
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PHINC'E VJSVAXT,llU. 551
On the approach of the prince to the capital, the old king, his
father, caused the roacls to be swept and strewn with flowers, and
sprinkled with sweet perfume, and met him with flags and joyons
music. And he gave again into his son's charge all the treasure and
jewels.
The prince, thus restored to his former position, resnmed his whole-
sale bestowal of charity a.s before, and e,C'ryone was happy. The
young princess, Utpalmnt;ti, marri0d the son of the Briihmm1 chief,
named Ksheman. And the young prince married the be,1utifnl pri11ecss
)landhar:l, daughter of king Lja-wni-tok ; nnd ~mrceeding to the
throne, he left his father free to indulge in his pious pursuit, Charity.
The }Jlay conclude, by the chief actor, who takes the part of
the charitable prince, gi\'ing the piece a local Tibetan applica-
tion.
He states: T, "The Lord of the "'odd," am aftenntrds king 81'011-
Tsan Gmnpo (the iutroduce1 of 11nrldhism into 'l'ibet), and my two
wives nre afterwards his ( 'hinese and ~ewari princess-consorts. Tbe
two Hhikshus, who as.sisted me, are nfterwa,rds 'l'honrni S,uubhota (the
minister of king Sroi1-Tsan, who introduced writing to Tibet), and
)faiijn~ri (the introducer of astrology and metaphysics), the demon
who obstructed the two qneens is ~ri Vajrapa1_1i. And jiue //t11emtions
late;, l, 81'01t-Tsan Gampo, appeare(l as Paclma-swmbl1<u'u, the foun<ler of
Lam,,ism. The prince 'Od-zcr-tok is Xorbu 'Dsin-pn, the princess
Utpalma,,:,i is Lhnmo dbynn Chan-ma (S.trnswati devi). 'l'hat Briihman
is the black de1il Tharba, and his wife is yNod sbyin-uia, or "'l'hc
injming Yakshini." That uninhabited wilderness of the demons, re-
soun<ling with the croaking of mvens, is the snow~ region of Tibet.
The dwelling pbce there of the king is Yar-luns gyalwni-k'rn-'lmk; and
that great rirnr is the Yar-cbab Tsni1-po (The .. Tsnnpn " or Brnhrnii-
putrn ). Thus history repeats itself ! .1Ja1i!Jala,n ! [nml l,ere tl,e people
all shout" Jlmiyalmn-All Happiness "J.
Another 1,opnlar play is the Sucl1,,(111n Jfitfd,a, which is men-
tioned by FaHian,1 and is also met with in soutlwrn Huddl,-
ism.' The Tibetan 1ersion is here giYen.3
J BEAL':; R etmdt:,, etc., 157, cha}J. xxxviii.; also RAJ )fiTnA, .,YepalesP Skt. Lit.,)). 62.
2 By Vpha.m, under name Sudana or Sutana; cf. SPEXCE 1-IARDY' s J/a,nml, p. 1m.
:, Xor-bzail.
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552 JIYS1'10 .-11\'D SACRF:D l'L.1YS.
.:\la-cl10 Yn.-n1a. gcn-te, the chief wife of the prin<'e, \Vears m;1.1-,k lrn.ving
ri,!!ht si,Ie white (= divine colour) and left side black(= satanic), to represent..
her <'Olll}losite dii..:po:-:ition.
Lnk-z1 eh 'nn-me tak-gye, in :-:heep-skin coat, flour-smeared face, ta.rrying
reel of wool thread, an(l a sling.
The seven 8'em-pa. brothers, armed with swords. etc., two-eyed, ferociou~,
with month agape.
The Hermit L:tma. Toll-soi ch'en ho, with a yellow ma~k, a.nd c:trl'yin.g a
n,sary.
The plot is aR follows: A serpent-charmer endeaYours by in-
cantations to capture the Xag,1 which conferR prosperity on hi,
enemy"s country. The J\'iiga, alarmed at the potency of the
sorct>rer's spells, appeals to a hunter, who kills the rnreerer, and is
presented with a magic noose as a reward for his ser\"ices. This
noose he bequeaths to his son, l'tpah or Phalaka, ,vho one day in
the forPst near Yalkalayana's hermitage at Hastinapura, lwaring a
celestial song snn g by a marvellously beautiful K inwtii fairy. he
captured the fairy with his magic noose. The Kinnari to regain
hPr liberty offered him her jewelled crown, wLich conferred the
power of trawrsing the uniYerse. :\Ieanwhile a yonng prince of
Hastinapura named Sndhiina, or :\la,!ibhadra,' engaged on a hunting
expedition, appears npon the scene. He gets the j em,l, marries the
Kinnari, and gives her his entire affection. His other wi1e,;, mad
with jealousy, endea\"Our to kill hl"r clnring his absence, hut , he
escapes to hn celestial country, lea\'ing, ho\\eyer, with t ht> hermit
a charmed ring for the prince should he seek to follow her to her
supernatural home. The prince pursues htc'r, overcoming innu-
merable obstacles, and finally gains her, and also obtains her
father's coment to their marriage, and to their return to the earth,
where they li,e hap1,y ewr after.
This story, which is translated in detail hy :\lr. Ralston. presents
many parallels to westt>rn folk-tales. :\[r. Halston remarks i11 this
regard that "One of these is the captnre by the lrnnter l'alaka of
the celestial maiden, the Kinnari )Janoharii, who becomP, ~u-
dhiina's bride. This is etlPeted Ly means of a' fast binding chain
which the lnmtn throws around her when she is bathiug in a
lake. l !er companions fly away heaYenwards, leaving her a ca1,t il'e
on earth. This incident will at once remind the read.-r of t hP
eaptnre of 's1rnn-111aidens' and other supernatural nymph,,
whi'"h so frP<J11 ently occur in popular romances. .\!auo-
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THE SFDAX.A .J.AT.AKA-N.A.\'-SA.
::s_-\S.-s.1 ;
OR,
"THE BIHLLL\~T LIGHT."
This drama, now translated from the Tihetan' for the first tim<>,
is one of the most popular plays in Tibet, and its popularity i,
doubtless owing, not a little, to its local colour being m1iinly
Tibetan, though, like most of the other play~, it is moulclerl on tl,e
model of the Buddhist .l,itaka".
Its chief scene is laid at Hinang, a few miles to the south-east
of Gya,i-tse,3 the well-kuowu fortified town between Ta,hi-lliunpo
and Lhasa, where the ,e,eral sites of the story are still pointed
out, and an annual fair held in honour of Xa!'1-sas memory. lt
al,o well illu~trates the current mode of marriage in Tibet, by
planting an arrow' on the girl's back, so clearly a survival of the
primitiv~ form of marriage by capture.
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55"1 Jl1'81'IC AXIJ SACRED PLAHS.
Dra111otis Persona.
Xai1-~a ("' Tlte Drillia.nt Light ").
Kun.zai1cle-cl1 'en{''The Nohl_y Virtuous ")-}lru1-sa'sfatha (wea,r~ a red mask}.
)Iyai1.-sa-sn.l -dtill ('' The Lamp of Uli~s "}-.,Ymi-SCf 1 S mofhf'r.
J)ag-ch'en 411k ~lagJ)a (4The Hoa.ring Dragon ")-Lord of flinany.
Sii-na111 pal-Kye-/us minister.
Lha-pn-dar-po (" The Gentle Didnity ")-1.Ywi-..:;ft's 8011.
Ani Ncmo-Lmcl li'inang's ,i;istcr.
L;1ma 8hakyai gya)-t;i,;'an-J/un/.: iu lw9yar'o yai,\-c.
Shin-je Ch',;.wa-T/,c Ki11y of the Dead.
Se1vrrnfs, .'S'oldirni, cf<'.
ACT I.
'!'he J:e-births of tlie /Jeei-- A Story of :C,foi1-sa's former Births.
Scene-India. Ti,1u-In11nemorinl.
0)r ! 8alutation to the Hevered and Sublime 'l'i",rii ! 1
lo bygone times, fat beyond conception, there li,ed in the re,erc,I
country of India au old conple of the Brahman cnste who during their
youth had no chil,lren, but when they waxed old and feeble, a daughter
was born nnto them.
This child was secluded till her fifteenth year, when, peeping outside
one dny, she for the first time saw the landscap<c of the outer world .
And as she observed the different classes of people cultivating their
plots, whilst her own fatnily-plot lay neglected, she ran to her mother
and said : " Mothe1, cle,u ! the giver of my body ! Listen to me, your
own daughter ! All the clitforent classes of people are busy tilling thcii-
fields while our fomily-lan,l lies neglecte<l. Now as tho time fot culti-
vation has come, pe1mit me, mother, to cultivate our fields with om
::;ernints ! "
The mother, having gnmted her request, the daughter proceccle,l to
work with the sermnts, nml they laboured on till breakfast-time, but
no one brnnght them food. This neglect caused the girl uneasiness, not
so much on her own account as on t hat of the serrnnts; bnt in the
belief that food would be sent, she labourer\ on till sunset, when she
a!HI her companions returned home starving.
As they neared the honse the girl met her mother bringiug some re-
freshment for them ; and she asked her why she had so long clelnyecl,
as the servants were quite famished. The mother explained t hat iu
ent~rtainingsome visitors who had called during the clay, she lmd quite
forgotten the foo<l for her daughter and setrnnts.
Then the cl,wghter petulantly exelnimed, "Mother! you nre incon-
sidemte like a grass-eating bcnst!" On this the mother cried out: "0 !
ungrateful one ! l your mother ! who h:tn' reared yon, and clacl aml
fed you with the best, you now in return call me a &eost ! :\lay you in
your next re-birth be born as an ownerles::-: g-1nss-eating beaf.:,t ! "
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;,jo nfter a ti1ne the girl died and wa:,,; re-Lotn ns a tleer, n('eording to
the cmse or her mothel'.
l n comse of time hel' deer-p,wents died, mu! the yon11g rloe was left
alone in 1'trict ncconlance with her mother'!':> cnl':-:e.
, \'11ile in such a plight, a handsome young hart, with a mouth liken
concl:-sbell,cnme np to her and said: ' O,ownerless orphan doe! hear me,
the hart D,1r-gyas, 'The \ ,..ast Banner!' \ VherP is your mate in gl':tzing
du1ing the three months of spl'ing I \\' hern is you, companio11 to tcn,l
yon down to the l'i 1-e1 l \\here is the pa1t ner who will l'emain with you
through life 1"
l'he yonug doe, tirni,lly raising her hend, sai,\: "0, master ha1-t I
pray be off'. I graze dtffing sp!'illf! without a partner l I go down to
the riYer without a comrade. Uambolling on the hills a11d ,hies, I place
my fnith on The Three Holy One~ alone!"
The hart theu replied : "0, nohle and viituous doc! pr,iy hear me!
I am the ornament of all the herrls : won't yon l.Je,.0111e my mate? I
will be your companion when you eat gmss. I will he yom coml'ade
when yon go to the rive,; and l will sul'port you in nil your ditlicultics.
1,io from this time forth let us be bound in wedlock inseparably, for
<loubtless we have Leen bl'ought together here thro11gh the deeds arnl
ttte of om former lives."
Then the doe consenting, these two becnme partnel's and liw,\
together most happily; a1Hl not long aftenmnls the ,Joe g:we birth
to a fawn who wn:-; named sK.a.r-ma-p'un-ts'og.;,, or "The nccomp)i:,-hed
Star."
One night the doe clreamt a, mo:,.;t in:in:-.picio11l's dream; and nt mid-
night she awoke the hart, saying: ' Hearken ! 0 deer, ])ar-g'y:ts: l
dreamt a,; r slept a dl'eaolful ,!ream : Tl,is nl-wa monnlain-1 i<i)!C was
01cr,pread by a terrible thum\e,ing noise, and I saw se,-ernl hunle'1s
appear. f sa11- the rlogs and hunters pursuing you-the hart - towar,ls
the left ri,lge of lhe hill, and l, with our child, the fawn, tied by the
right ridge of the hill. I dreamt again that the decapitated head of a
,leer was a..nnnge<l as a srwrifice, and the skin ,vas stretched out to cll'y
on the meadow, an,! oh, the blo0<\: it flowed dowu anrl formed :1.11 awfnl
pool like many oceans! 0, deer! Sleep no longer! but arise anrl let us
fast escape to the highest hills."
But the hart refused to listen to the ad,ice of his mate, and
saying that "the words of females are like unto the dust," he fell
,1..sleep.
Kot long aftel'll':ll'!ls, a ring-tailed red hunting dog seemed to he
approachinrt from the distant barks which now were to J,., he,wd dis-
tinctly by all the awakene,l deer.
Too late, the hart then realized that the Yision of his doe must ham
indeed been true; ther efore he hurrie,lly gave t.he following advice to
the doe and the fall'n, feeling great pity for them : "0 ! 1io01 doe and
fawn ! flee by the left r idge and m:tke good you!' escape! and if we do
not meet again in this life, let ns meet in ou1 next life in the pure
kingdom of r ighteousness ! " On so saying the hart fle,l; anti the
mothel' and t he fawn made their escapP by the left rirlge.
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55() Jj Jsr 1 C AX/) SA CHH{) PLI 1'8.
)lean while, the h,ut, hot ly pursued by the hunting-dog, was chased
into a nanow gorge wher e he conld not escape; and at that critical
moment a man with his hair bound up, bearded aud fearfully tierce-
looking, with pointed eyebrows, ancl carrying a noose and a bow and
arrow, ,lescended from the top of the clifl', and catching the hart in tl1P
noose he killed it "ith one shot from his bow.
Thus everything happened exnctly according to the doe's dream.
The deceased hart wa,; afterwards ie-born in a respectable family of
Ri-nan-dpai1,k':t, and named Grng-pa./isam-grub, or " The famous
H em-t " ; while the doe after death was reborn in IJ:ui-p'a).k'ui,-nail-pa,
and was named s~an-sa-'Od-'bum, or "brilliant above a hundred
thousand light,." The fawn ttfter death was re-born as their son, and
,issnrued the name of Llm-bu-dar-po, or "the gentle divinity."
[Here endeth the first act dealing with "The Re-births of the Deer."]
ACT II.
l'!te l,if'e, Jlartiaye, a11,l Death uf Xa,,-sa.
Sane-ltinang. Tim,-LaUer end of eleventh century ,LD.
/J,n ! Jl,i-r!i 7!ad-,ne lb,,1, .' Om .' the J ewe! in the Lotus! Jla111 .'
Long ago, there lived a father named Kun-bzai1-b<le-ch'en and a
mother named )Iyan-sa-gsalsgron in lJ/lii-ph'ai1-k'ui1-Nanpa, on the
right of )Iyai1-stod-s'el-dkar-rgyal-1tse (Gni1-tse).
The mother once btt,1 a strnnge vision, regarding which she thus
addre,sed her husband: "0, great father! Listen! \Vhilst ,1sleep, l
dreamt a most auspicious dream ! I dreamt that a lotus-flo"er blossomed
forth from my body, to which many fairies made offerings and paid
homage. And a ,ay of light in the form of t he letter Tam, of th e
revere,] goddess Tara's spell, entered my head !" On hea1iug t his the
father was overjoyed, and exclaimed, "l) ! )lyan-sa-gs,11-sgron-ma !
)lark my words; by God's blessing, through our making otlerings
unto l lim, and as the fruit of our charity to the poor, an incarnate
Bodhisat is about to come unto us! We must again offer thank, unto
God and do the seYeml ceremonies."
In eom-,;e of t ime a divine-looking daughter was born unto thern.
8he was peerlessly beautiful, and so was n,uned :Xai,-sa, "the brilli,1nt
above a hun,lred thousand lights," and a graud festival was ginn at
he, Lirth .
By her fifteenth yenr Xni,.sa wa.~ fully educated, and nrntchlt>ssly
heautifol ; and t hough she was most pious, prncti.,ing fully all t he
religion.~ rites, she was most mo,lest, and forgot not her filial lo,e and
cl nty.
l u the fourth month of that yeal', d nring t he summer season, n
grand tournament was given by the king, to which e\'eryone wns in-
vited, ar:ul the whole population of the neighbouring countries, yonng
and ol.J, f10<ked to ,.Gyal-rtsesger-t,-a to see the sports.1 The games
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557
'
N ai1-stt now thiuk.ing escape impossible, though she had desired to
dernte herself to a religious life, answered the lord Jh-ch'en: "0111 :
Tara, hnve mercy ou a poor girl roid of religion l O ! Jord Da-ch'on,
l am c:tlled 'The Brilliant above a Hundred Thousand Light-s,' aurl
:tm of a respectable family. llnt a poisonous Hower, though pretty, is
not a fit decor:1tion for :tn altar vase; the blue Dole, though famous,
cannot match the turquoise; the hird lchog-mo, though swift, is no
match for the sky-soaring T'an-dknr-eugle, and Na11-sa, thongh not
bad-looking, is no match for the powerful lord of men,"
On hearing this reply of N au-s:t, the minister took up the tur-
quoise sparkling in rainbow tints, nnd, tying it to the end of the
arrow of the the-coloured silks, hande<I it to the prince, saying, " As
the pronrb runs, 'Discontented youths are eager to war, while dis -
contented naidens are eager to wed.' Thus, while this maid feigu,
dis<1ualifying plainness, she is really anxious to comply with your
wishes; her pretended refusal is doubtless owing to modesty :trn1 the
publicity of such a crowd. Do thou, then, 0 powerful king ! plant
t,he urro1~ witl'. tf'.e five-coloured streamers on her back, and thus fix
the marr1a~e tie.
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.l/ n,TJ(' _J.\"JJ 8Al'l/lin /'/,.IP,.
The prinl(, thiukiug tlint tlte :ul\'il'e w,,s good, addrt...~,t-'il .Xai1-
:,.a, saying, ' U ! augt"lic prince:-;:-;'. 011 wliom one':-- eyt.s an~ JH,pr tired of
g:11.i11g, pray lieal' 111e. i) '. pretty one, brilliant nmougst a tl1on:-arnl
lighb ! l, the gnat lord ;"!Gra-C'h't>n, am far-fanwd likt the ilr;1g-on 1 I
am the mo~t 1,owerful king ou enrth '. And whether you choo-.e to
obey my t.ommautls or not, I canuot let yon go! ,,-elia,p het'n drawn
hel'e 1,y the bonus of formc>I' tlee,!s, so yo11 must become Ill)' 111nte ro ..
ever. Tlwugl1 the bow and bow-stri11g lu not of equal lt"11gtl1 and
matt\ri:1ls 1 still t)u..y go togl't lier; .,o you 11mst Le my mat() for t'\'f..11 as
we han 1crtain}y bl.'t.'ll bronglit tog<tlwr here through fat(~ a1ul formt1
def\d:-.. Tlic grl'nt ocean-fish tousort with the ntHuent 1i,er fish, t,;o mu:,,.t
yuu Jin with me. Tho11g-l1 I a11d you difl('r m11(')1 in po:,,.ition, you
m11:-.l tomt. with nw, Awl fron1 this duy forth the 111:iicleu >ai1-:-a i:-:
111inc.''
~o :-:aying, lie pln.nted the mTow with its five 1ai111uJW-l'ol,,mlcl
,...tn~amers on her back, and :-;et tlie t11np10i1-.e 1lindem on ht.r fore-
hea,I. _\n,l she, l,pi11g duly betrothP<l in this public fa,hion, l'('tume<l
to het owu honu with he1 ~e1Ta11t:--.
S:di-:-.a t"'111len,0111ecl to C'Ya1le tlH lwtrothal and e11tcr a convent
iustc,ul, b11t he1 pare11ts pres,e,l the matC'h upou her :111<! forced her to
ac~ept the prince, awl the nuptials ,wre duly celcbmted with gn'nt
f Pa:-.ting.
~enn yt1ars latl'r, .Xa.i1-sa bore n son, who~e beauty t>X<'elled the ~ml:-:,
ht'tH't' lu.' '"as 11a111ecl l.ba-1111- Da1-pu, ' The god'., so11." aud a graw1
fe,tirnl was hel,l ill honour of !,is hirth. _\nd Xni1-,a, so clcn,r in all
tht.. art:-:. :;o pretty a111l bditti11g htr po:--ition, rm<i :-:o t111inr~11ly kind,
that a.ll tlie :-.ubject:-: lo,etl lieI', now btcamt cudeare<1 to enryorn._-, en11
morP than befot,. . \nd the thret, the princ,-father, th~ )'l'inl'l'lin;.!,
;m<I Xai1-~a. wetp rn\'tt :-.lparaltcl e,en for a moment. J:11t ~ail-sa W;b
the jt\\<.I of tlwm :di, :rn<l :--.lu wns givt.n tl1<. kt>y:,,; of tliP treasm-y
which h:1<! formerly litcn l,ehl by tl1e prince's el<l,r ,ist,,, .\11i -
~<'111 0- :S-ct.'-iO.
Xow this olcl .\ni-XPrno, on lwing deprivell of lH~1 kt,s, lxcaJIH'
111ailly jealous of X ni1-:,:1, and IJl'gan c:1mtrhi11g mpan:-: to iujure h<r
reputation in t h, l'ycs of till pl'ince, her !ntsh,md.
A11i \'11110 hdped hel'>l'lf to th, best furnl and cloth,,, ha,iu;.! th"
,t'ry worst to Xai1-N.1, who was too mil1l awl good to t'l :--ent stul1 trt->at-
111t11t. 1.,. ltimattly Xai1-i,;a lwg-a11 to f1() vp1y ~a,1, nrnl tlio11g-li Png-ag"f:(l
i11 wnr!,l!y nll'ail',, sl,e felt k,,nly tl11 <le,i,., to d,1ote he,.,eJf wholly to
r"ligio11, hut :-.lie was nfrai,l to 11wal lwr thoughts to lwr htt:,,.bawl awl
;.011.
( hw day whil1 :-.ad nt iiPart , :,,;)u went to thl g-anlc11 cnnyi11g- tl1e
yn1111g- priuCl.', n111l they nil ~,t down together, th(' lord l'e!'I iug- his
htad c,n .:S-al1-~:L1l"i lap. 1t wa:-, a11t1111t11 . antl the ~urnmet llowtr:-. luul
ctast(l l,lo!-:,,;0111i11-, all(I t}1p old awl t1111p1(1iSt'(oloured l1C"1s had 011t.
'l'lwn :,.;111i-:-.:a w1pt n11 tlii11ki11~ tl1at :-.lu ctmld uot renlizC" lll'r nligim1:o:.
d+si1"~, n11tl t lmt :-lu w11...; :-q1:1ratcd fr11111 l1tr pa1t11t~. urnl i-.11bj1 l.'L to
ttu t.111t11J( of .. \11i's j1:du11:-:y. Hut 11l'r lord 4'l.H11forted lt<r. ~aying-,
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X,li-SA. 559
"0 ! beloved Knii -sa, you shall haven chance of sePing youl' pal'ents
soon, so do not feel sony. Have patience to l'emain till the harvest
is gat.hered. Let us now go to l,Z'un-z'in-rin-mn with our sel'va.nts and
collect the harvest, as the time is now far a<lvanced." Then they went
there with thei, servants and Ani.
Now, there arrived at that place the devotee, Dor-grags-Rns-pa, 1 and
his servant, and the deYotee mldressed ~ai1-sa thus,-
" Om.' Salutation to onr :-.piritnal father, the L.1111a !
" () ! Na.1i -sn. ! Yon arc like the rainbow on the cn.:-:tcru mc:ul, the ra.iubow
beautiful awl plen:,.ing to ~cc, hnt quickly n\nishing. Now the time for de-
voting yonr:-.elf to religion has arrived.
"0 ! Na.i1-sn. ! you arc like the warhling hire] of the sontl1ern forest, whose
,oice, though 11]ca8ing and cheery, is cpLcmcral. ~ow the t,imc for devoting-
~onrsclf lo rcli~ion has come.
"0 ! ~ai1-sa ! yon are like thc~cl.ga.-dragon of thcwm.;tcru ocean; Lhe :Xiiga
posses:,;iug nvt wealth, hut without real suhstance. Nnw the tiu1e for your
devotion to religion, whi~h is: the only trnc reality, has arrived. On <leath
nothing can sa,e yon but t11e 1cn..] refuge of religion. The bra,c&t hero
a nd the wi1,est uia.n cannot eJ,;cape. ;\ow a!-3 there is no alternati,c, yon
~hou]d an-.il yourself of this great chance, for once lo&t it may ne\'e r IJe re-
found."
1 A wandering Lama of the Kar-gyu-pa sect and contemporary of the great :Mila-rar-:-
pa in the eleventh century A.O.
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jf,(J ,lll"S1'!C' AX/1 S.1CHEJJ l'L.11s.
"Yon l1)<1k Imely, but 1onr hea.rt i1- 1,ln.rk anti Yc110111nu:-- ! Li:-,tl>n to 1ue,
( I 11eacoC'k-like !o,he-llc,il ~:ti1-1">:i, ! In t110:-:c high motmtains the holy Uucl,llrn..
aml the great lm.lian ~a;.::es :-1a~, 1ml, wheuce came nnd go ,len,tecs like the:o-e
J:a-.-11a,:-. ~ If you ghe a.1111J:1 to all of them accon.ling- to their reqnc:-.t~ I
wonltl cut .nm even though you were my own nwther ! In the :f ol1-z'ii1-rii1-
H!o of this country the chief pr0tluct:,. are barley aJHl pea.:-;, );ow yon ha.YP
~1,en away a, a.1111~ all thc~c men askttl for, 111ore than your own portion; ancl
tint:-, a:-c you, too, :i..re a beggar, go a11tl aeco111pany these othC'I':,,.," and :-.11 :,,;ayiiw,
sh<' l,e~a.u to Lea.t );"ai1-sa. 0
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XAii"-SA. 561
" U ! c;rea.t and powerful Lonl ! Ljsten to us, yonr i;laves ! ,rtmt can
have maddened your majesLy to have inJlicte<l. such cha8tisement on your life-
partner? The lovely face of our lady Nall-sa, which shone like the moon
of the fifteenth day, is now bruised and bleeding by-your hands. 0 J Lord of
~Iyaii-stod-lU-nang ! Pray stay your wrath, and yon, 0 ! lady, cease to
weep.!"
Then the lord and his lady allowed t hemselves to be led away, each
to their own room.
At that time, LamaS'akyahi-rgyal-mts'an, versed in the doctl'ine of
" The G,eat Pel'fection," lived in the monastery of sKyid-po-se-mg-ya
lun in the neigl,bourhood. Ami perceiving that, according to the
prophecy of the great reverend Mila-ras, the pl'incess Nan-sa was l'eally
a goorl fairy, he thought fit to advise her to pursue her holy aims.
So dressing himself in the guise of a poor beggar, though his appea r-
ance rather belied him, and taking a young monkey which knew many
tricks, he went to the window of Nail-sa's chamber and sang this
song,-
,, 0 ! lady! r:mr/1assing the godesse~ in beauty, pray sit by tlie wimlow~ n,nd
cast your eyes l1it 1er, so that you may be a.mn~e<l at Lhe tricks of this young
monkey, and lend me ~:our car to hear clearly the son:,yg of a poor t r:we l1h1g
beggar, wlto now :stn.rnls m your presence.
' 1 In t.lie g reen forests of the ea.stern Kono- bu conntr:v dwell tlie monkey~
with their young, the wisest of whom cli11:i'J the high trees, lJut the foolish
ones roam reckle~sly on the ground, tasting the fruits according to their
'"hims, a.ml one of these unlucky young ones fe]} into the clutche:-. of a pas!iing
bege-a,r, who tied him by the neck a:-i it deserved {through its Karma.), a.ntl
sdbJectecl it to various tortures in teaching it his tricks.
"In the forests of the southern craggy .i\Ion country the birds rear their
young, of whom the wi8e,.;t a.nd the strongest soar into the ~ky, while the
foolish ones perch on the lower tree:-;. Thu::. l.he speech-kuowiug 1mrrot conies
within the grai-:p of the king who impri:;ous it, and chains it by the feet, a.s it
dese1Ted; and it, is tortured and troubled when Leing t,aught t o speak.
" In the western country <,f N epa.!, t he conntl'y of l'ice, t he bees l,reccl their
young, of whom the fortunate ones s ip the juice of the rice-Jloweris, while the
fooli$h one~. s melliu~ the rice-Leer, come, as they des.erve<l, within the g rasp
of the cruel boys, wJJo tear them in their hands for the ,-;ake of theiT l,oney.
"In the northern country of Tim-kha, the i,.:heep bring forth lambs, of whom
the. for~un~te one~ graze on the green meru.i?"'? frolicking and skipping in
theU" wild Joy, wlule the unlucky ones come w1tlnn the gra~11 of the butchers,
who kill them without mercy.
"In the middle country of ~Iyall-stod-gHer-gz'oi1-rili.-n10, the mothers haYe
children, of whom the wisest spend their liYes in the country; while the un-
lucky one,; st,iy with their {mrents, but the most unlucky of all the pretty
girls i~ married t 'l a lord, am Aui-Nemo treats her as she thinks Bhe deserve!'i,
)\ow if this girl fa.ii~ to remem be!' the inconstancy of life, then he r body, though
l,retty, is only like that of the peacock of the plains. If she does not stcad-
astly devote herself to religion, l1er voice , though pleasing, i ~ like the vu.in
cry of the 'Julmo bird in the wilderness."
Here tbe man paused, while the monkey began to play many wonder-
ful tricks, which amused the young prince; while Nail-sa, deeply agi
tated by tbe song, ordernd the beggar to enter her chamber, and
addressing him said, " 0 ! traveller in the guise of a beggar ! Listen
to me ! )fy earnest wish indeed is to devote my life to religion ;
l have no earthly desires whtttever ; I was forced to become the
0 (J
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562 .'1J'ST1U AND SAUHED PLAYS.
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NAi.'-SA. 563
Dead and with joined hands pmyed to him:" H a \'e mercy upon me ! 0 !
holy mother 'L'iirii ! And help and bless me, ye host of fairy she-devils!
0 ! Judge of the Dead ! who separates the white virtuous from the
black sinful ones, hear me, 0 ! great king ! I longed to benefit the
animals, but could do little during my short stay in the world. when
I learned that the birth must end in death, I cared not for my beauty;
and when I saw that wealth collected by ,warice was useless to onesolf
I gave it away to the poor and blind. Have mercy upon me! "
'l'hen the judge of the Dead ordered her two guardian angels-the
good and the bad-to pour out their white and black deed-counters.
On this being done, it was found that the white virtuous ,leods far ex-
ceeded the black sinfnl ones, which latter were indeed only two in
number; and the judge having consulted his magical mirror and found
this record to be correct, and knowing that N ai1-sa was of intensely
religious disposition, and capable of doing much good if allowed to live
longer in the human world, he reprieved her and sent her back to life,
saying:-
" 0 l Nai1-sa, brilliant above a hnntlred thousand light~ l Listen ! Lalt-se .'
Listen to kinq Yama, the master of Death! I separate the white deeds from
t,he black, a.ml send the pcrsonFi in whom the white virtue preponderate~ to
the heavens; in this capa.cit.Y I am na111ed Arya A va]okitevara ('p'ags-pa--
spyan-ras-,r1zigs-dba.i1). But when I sencl the sinful persons to hell, I am named
.1.llrity1tpati 1rama-riija ('ch'i-Oda's'in-rjehi-r(Tyal-po) l Lah-sc I I am the
inexorable fierce king who alw;ys punishes'\he wicked! I never save a.n
oppressi~c king, no matter ltow powerful ; nor will I let any sinful L:lma eis-
cape. No one can ever escape visiting this my ba.r of Justice. Hut [on , 0
.Xait-sa ! are not a sinful person: yon are a good fairy's incarnation, am when
~ pcrso!1 sacrifices her_ body for a religions pnrpol':ie, s he obtains par~dise, and
if she 1s profoundly pwns, she shall obtain the rank oE Bud<lhas htp, though
the former state is much to be preferred. So stay no longer here, but return
to the human world, and recover your ol<l body! Lal,-se! Be a '<leath-
returned person,' l and benefit Lhe aniinal beings!"
Nai1-sa, now overjoyed, bowed down before his Plutonic majesty,
and besought his blessing, and after receiving it, she departed
by the white heavenly path, and then descending to this world, re-
sumed her former body lying in its white blanket-shroud, and folding
her hands in the devotional attitude, she lay with her feet flexed, like
a holy thunderbolt. And flowers rained down from heaven upon her,
and a rainbow shed its halo round her. And she prayed to the fairies
and she-<levils : -
" I prostrate myself before the triad assembly of the L,unas, the tutelaries,
and the J;),ikkinI-she-devils am! fairies-to whom I 1>ray for deliverance
from the circle of re-Uirtlrn. 0 ! ea.stern fairy of the l ajra class, white a.s
t~ie c1onch-sh~ll, _sounding _the gol<len _drum (cjamaru) in you~ right hand, 'f /j.
lu-lo, and rm~mg the silver bell m your left, 'st--li-li, s urrounded by
hnn~lrecls of nul<l. and white-robed attendants, lll"ay forgive all 111y short
eommgs ! 0 ! southern fairy of the Jewel race, goldenyellow, sounding/'
etc., etc.
Now the men who had come to rnmove the corpse, being terrified at
l 1 da.s-log.
0 0 2
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Jf}"S1'J(' A.YD SACRED l'lA YS.
he,1ring the dead body speak, dared not apptoach. The more frightened
amongst them fled, while the bra Yer ones prepared to clefend themsehes
by throwing stones, in the belief that the ghost of Nai1-sa was agita-
ting her dead bocly. Then ~ai1-sa cried ont, saying " I am not a ghost,
hut n 'death-returned person';" and the 1nen being astonished, drew
near :tnd bowed down before her, and paid profonnd re,erence to the
re:-.u:;citated one.
The goo,! news of N ai1-sa's return from the dead soon reached the
lord and the prince, who hnrricd to the spot, and throwing themsehes
hPfore her, implored her forgiYeness, and conducted he, back to their
home; not, however, withont protests from Na1\-s.1., who had decidecl
to become a nun. She ouly consented to resume domestic life on the
ardeut entreaties of her son .
.But soon her excessi,e piety again subjected her to the ill-treatment
of her husband as before, nnd forced her to flee to her parents' home,
where, however, she met with no better reception, but was beaten and
expelled. And now driven forth from home, a wauderer for religion's
sake, she seeks admission into a conYent, where, throwing herself at the
Lama's feet, she prays him, saying,-
" Om .' Sa.lutnti1111 to our ~piritnal father, the L,1ma, a.ml the host of Fn.ir;v-
rnother~ ! J hrwe come in deep distress in order to de,ote my:,;c)f to religion; a.ml l
appeal l11 yon, good Lama, fur help and permissio11 to $il:ty here (at9Ser-n1.g-gya.-
l1u'1), 0 Lii111a. ! I beg yon to catC'li rnc, insignifica.nl rish a:-. I am, on ~mu h11ok of
mercy ; for otherwise the !,ions reso1Ye8 of thiR poor ,rirl will perh,h. ::tllll the
injury von therehywill iuf ict :-.hall l1e my utter r111n, a.n71 rnake 111e wrekhe..1 like
a Jacka) haunting a cave. () ! L:i.111a of there1l Lotns-ca.p, if J'Oll fa.ii to help me
now, then 1 am iwleed nmlnne ! I a1lore The Jloly Hclig-ion with a.II my hen.rt,
aud I cr:we ;\our IJ)e:,,;Ring l" a.nil x,, ~a ring she took off her rich roLes and jewel:;.,
u.ml offered them to l~im . .Awl the L:ltna, pitying her, ble:-;~ecl her, and gave
her the vow of a. novice.
The news of Xni1-sa', entry to the con,ent soon reache,l the ears of
the lord of Rinang, who waxed ,noth nn,I "ent to war again,t the
monastery. Arri,ing there with his men he cried unto the Lama,
saying: "Lah-se I You fcllcw, "hy lutYe you made a nun of Xai1-sa?
Unle,ss you give full satisfaction, I will Prush you and all your conYent
like butter!" And so saying he seized the Lama and pointe,1 his
sword to his heart.
Now N ai1-sa, rlrirnn to despair on seeing that the life of her Lam<i was
thus threatened for her sake, she, in the dress of a novice, ascend,,d
the roof of the coment, and in the sight of all, sailed away, Bu<ldha-
like, through the sky, ,anishinl( into spaC'e like the minl.,ow.
Then the lorcl of Rinang- with all his retinue, clismayed at the
sig-ht of Xai1-~a.'s miracnlon:-: flii!!ht, fell to the ground. A11d ~tnng liy
remm><e at their saC'rilege, they offore,l np all their anns and armour
to the Lama ; and promi:-;ing never again to rnol~~t him, they returned
hon1e gloomy and sad ; nncl Nail-f,;:l wnR f-Cen no more.
)fay g-lory come ! 1'asl, i-,o ! ~lay YirtuP incr0ase ! Oe-ley-'p'el .' !
Ancl here all tlw p<>ople forming the amlience joyfully shout
.. ,Jfri,iyrdwn .' ! ! J\11 happiness! I!" And the play is 01n .
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NA.\'-S,l , 565
The people, old and young, now cfocuss amongst themsehes the
theme of the play and its moral lessons. They are profoundly
impressed by the self-sacrifice of Nai1-sa and . the other pious per-
sons, and by the vivid pictures drawn of the way in which e\il-
doers must inexorably pay the penalty of their misdeeds. Thus
even these crude Tibetan ]Jlays point, in their own clumsy way,
\ery much the same moral lessons as are taught by the \\' estern
Stage.
,.
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5G6
xxr.
DO:\lESTJC AND POPULAR L.llllMS;\l.
'( 11\.\IAI:--:H is not merely a monastic brolherLood; it is
a truly popular ielig10n, deeply
pervading and dominating
tLe life of tLe peo1M.
On it tLe Tibetan build,
his daily fears and Lopes, and
it is not wit bout som<' elern-
1ing influence. The current
of Buddhism \lhich mm
l hrough it, tangled paganism
has brought to the Tibetan
rnosl of the little cil'ilizalion
which he possess!'s, aJH! has
raised him cornspondingly
in the ,cale of humanity.
lifting him abon a life of
L.\)1.\ HE('El\'1:\'G 11m1.w:i-: 01: C'mt.DIH:~.1
wild rapine and selfisluws,,
by setting before Lim higher
aims, by giYing milder meanings to hi, mythology, by discoun-
te11ancing sacrifice, and hy inculcating uni,er,al charity and
tenderness to all living things.
[Tnlike, howe,er, the Buddhism of the BnrmcsP, it is not an
educatioual foctor, for tlw Lamas n,t rict thPir harning to thP111-
selns, as indeed did tl,e Brallman,;, and most pri,,tly orders of
uld, am! they contemptuously call tlw laity "the dark (ignorant)
people,"' "the worldly onps," 3 or "l hP giYers of nlms." 4 a\m[
et>rtainly the last <>pitlwt is ,n-11 de,cr\'f.d, for the Tibetans, whil,,
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.lIETE.llPSl'Cl!OSIS I.\' DAILY LIFE. 5G7
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568 JJOJJES1'JG AND POl'lT.AR LA,l!.AJSJ!.
of all classes in Tibet. 1\'ild animals, and eYen small birds, are
seldom killed, nor fi,h, on account of the religious penalties at-
tached to this crime, hence game is so extremely abundant in
the country. Yet human prisoners are, at times, most cruelly
tortured; though this
probably is owing, in
:;orne measure, to the
exam1)le set by the
Chinese, as well as
the necessity for some
violent punishment to
check the commission
of crime. Nearly every
offence, eyen to the
most heinons,the mur-
dering of a Liima, may
be condoned by a fixed
scale of fine; hut fail-
ing the payment of
the fine and the extra
blackmail to the offi-
cial~, the prisoner, if
not actually killed, is
tortured and mutila-
ted, and then usually
,et free, in order nol
only to aYoid the ex-
pense of detainment in
jail, but also to sen'e
as a public ,rnrning to
others. Thus many of
TIUET.\-X L.\Yl\lEX.
the maimed beggars
who swarm about Lhiim are criminals who h1we had their eyes
put out or tllC'ir hands cut off in this way.
The tolerant spirit of lfoddhism has, however, stampecl more or
less disti net ly the national character, the mildness of which con-
t rnsts strongly wit Lt the rough exterior and semi-barbarous state
of the 1eople. Hogle"s high testimouy to this trait bas alrrndy
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S0F1'EXIXG IXPLUEXC'E OP BCJJDIJJSJJ. 5G\)
been referred to. Hue, writing of the lay regent of Lhiisa, 1 de-
&cribes him as a rnan "who~e large features, mild and remarkably
pallid, breathed a truly royal majesty, while his dark eyes shaded
by long lashes were intelligent and gentle." And Rockhill and
others who hme been brought into intimate contact with the
people ha\'e remarked an unexpect ed amount of mildness of tem-
per; and my own experience is similar.
The spirit of consideration for others expresses itself in many
gracefnl acts of genuine politene,;:. A stirrup-cup of "ll'ine 2 is
presented to the departing visitor or tra,eller, bidding him God-
speed, and adding, ")lay we be able to present you with another
as "ll'elcome on your return.'' The seller of any article, other than
eatables, always giYes his blessing to the buyer, in terms such as
these: ":\lay good come upon you; may you lirn long; may no
~ickne~s happen; may you grow rich"'; to which the buyer replies
with "thanks." '
The personal names of both boys and girls are largely borrowed
from mystical Buddhism, for instance" The Thunderbolt of Long-
Life" (Do1je-ts'e-ri11), "Dolma" (the Indian goddess of Jiercy,
Tiirii); and the influence of the religious habit is also seen in
several of the names of places.
The common oaths are mainly of a Buddhist character. The
oath so much in the mouth of the merchants, and used at times
by most of the laity as an as~ewration in ordinary con1errntion, is
"(by) the preciou, Lord (:,akya :.Iuni) '. " 5 or" (hy) The Three Harest
Ones!,. ' Though others also are in use.'
t'uii); "may my mothrr be separated,, (a-ma-daft bral). Ill Tsang a common oath is
11 .\lay my life be separated'' (srog-<lait bml; p101i. hrok ta-te). The monks of De-pung
~rra, etc., swear by their own tutelary Tamdin, or Vajra-bliairava: " May Ta1n-
din drvour me" (rta-mgrin-hs'l's). And in tht.' courts when the great oath is takl'n,
which is sekl.om, it is done by the person placing a holy scripture on his hrad, and
sitting on the reeking hide of an ox and eating a part of the ox's hcal't. Thf> cxpens,'
of this ceremony is borne by the party who chalIPnges tlw accused. In :')ikhim tlw
common oaths arc: '")lay I die" (.:.'i-ge) ; ")lay I go to hell " (na-rak-kan); 11 )lay I
carry all your ill-luck" (bgegs-chi k'ur-rgyu); ")fay I Lt~ <l~priYed of s uccessio11 "
( mi-rab.~ch'ad); "May the mountain-gocl Kangch'tndsongaorth,, D:trjiling TMtu-devil
have first ta!5tc of my red blood" (rdo-rjc glii1-dgon-bt.,;an sha-k'rag-dmar phul1. kyi-
bs'es bchug).
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570 DOJ!ESTIG AND POPULA!l LA"\l.A!SJ!.
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A.11ULE1'S A.YD CIIARJJS. 5i!
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f>i:l IJ().1J/;'81'IC AXIi /'()/'CLA/1 1,;i.11.Al:$.IJ.
Prayers e\'er hang upon the people's lips. The prayers are
chiefly directed to the de\'ils, i111ploring them for freedom or
release from their crud inflictions, or tl,ey are plain nafve
re'1nests for ai,] towards obtaining the goo,! things of this lift>,
tl1< lomcs am! tl,e fishes. At all spare times, clay an,! night.
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PRArEH-WJJEELS ASD DEl'IL-WORSIIJ/J. 5i3
the people ply their prayer-wheels, and tell their bend~, n.ncl
mutter the mystic six ,yllables-Om ma-1_ii /)(lei-me H foii .'
"0:11! the Jewel in the Lotus, HC~l ! "-
the sentence which gains them
their great goal, the
glorious heaYen
H.A:-:D-PRJ.l"EI? \YHEELS"
(Reduced ; . The one oo the right has its case remO\ed.)
Fr:-1s.
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fi75
APPENDIX I.
CIIRONOLOGICAL 'l'AHLE. 1
B.C.
Buddha's death 477-3702
Alexander the Great invaded India 325-327
Candragupta, king of Magadha ... . .. 315
A~oka, emperor of India, adopts Buddhism 263-259
Buddhism introduced to Ceylon ... 241
J\Ienander (i\1ilinda) of Sagala ... .. . . .. 150
Scriptures (pi/akn) first reduced to writing in Ceylon 82
A.D.
Buddhism introduced to China 62
King Kanishka (Kanerkes), patron of Buddhism 78 cii-ea
Council of Jalandhar 100 eh-ea
Buddhism introduced to Korea 372
J<'aHian's pilg1image in i\1agadha 404
Buddha-ghosha's commentary in Piili 420
Sung-yun's pilgrimage in India 518
Buddhism introd. to Japan 552
Hiuen Tsiiing's pilgrimage in India, from 637
Buddhism in trod. to Tibet under king Srong Tsan Gampo 638
Arrival of the Chinese princess wen-cheng in Tibet 640'
Building of the first Buddhist temple in Tibet, the
P'rul-sna,i at Lhasa 651
Birth of king K'ri-Srong Deu Tsan 728
Arrival of St. Pauma-samhhava in Tibet 747
1 The dates of the Tibetan cveuts are takeu mainly from CsoMA (Gram., p. 181 et seq.),
and supplemented to a. slight extent by those of Su:-,r-PA. or Yses.clpaVbyor (trans, by
:;3ARAT, J.A.S.B., 1889, 37, etc.), except where otherwise specified. I have rnduced, by
one year, the dates of Sum-pa as given by ~A.RAT, as the Lama who compiled his
paper included the current yea.r in his calculations,
2 The usually accepted date is 477 n.c. (FEROUSSON, i\l.Ax :MULLim in Sacred Books of
the East, x., xxxix.) 1 though U111s Danns adopts 412 (Budd., p. 213, and 1'lumis-
mata Orientalia, 55); and ,VF.STEROAARD (Uber Buddha's TodesJahr, p. 74), KERN and
others place it about 370 n.c. The Tibetans follow the popular Chinese accounts in
giving it an extravagant antiquity (see CsouA's Gram., p.199 for details}.
3 BuSIIELL, Loe. cit.
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5iG ,Jl'l'E.YDJX I.
A.O.
Huil,ling of the first Lamaist mona,tery, :;am-yas 7-Hl
Llirth of Lai1-d:1rma, the J nlian of Lamaism 861
His persecution of Lamaism 8!)9
His murder ... !JOO
Kalacakra svstem introduced to India 950
St. ,\ tisa, born 980
'Brom-ston, hi, disciple, born 1002
g;-{ol-nag-t'ai'l mona~tel')' foun<led . .. . .. ... 1015
'K'on d Kon-mc'og-rgyal-po, the founde,- of S:1-skya monas-
tery, bo1n 10:!3
St. Atisa arrirnd at m::Sii-rigs 10:~8
St. Uilaraspa born ... 1038
Ali~a died 1053
llva-~gren mon. founded hy 'lirom-ston 1055
The Translator bLo-l<lan-S'es-rab born 1057
IU'e-stom ::,;'an-pa's Nii1-ma re,elation (!Ce-btsun) !OGG
S,tSkya ,md gSang--phu mon. founded 1071
Lha-rje sg:un-po-pa of D,-ag-po born 1077
Has-c'un-pa born 1082
Kun-gah-siiin Sa-skya Lama bom 10!)0
Karm'!:_dus-s um-mK'an-po born ... 110!)
;\lo,e Xiii-ma revelations discovered 1117
.\Iilarasp,i died 1122
C'ag, translator, born 11 52
sXar-t'tu1g mona.stei-y fom11led 1152
1
Bl'i-gui1 mona!'ite1y fonnde<l llii
s'l'ag-lui1 monastery founded 1178
S:t-skya Pa1_1,_lita born 1180
Buddhism expelled fro>H .\lagadha by the .\Inh:uuadaus,
under Baklttyiir Khilji 1195
S'akya-sri, the Kashmiri Pandit, arri,ed iu Tibet 1202
Karma Babhi born 1202
Ter-ton Guru Oh'os-dbai1 1210
Kublai Khan born 121 -l'
'Uro-mgon-'pags-pn. born 1233
He becomes master of Tibet 1251
llu-ston, the chronol()gist, born 1288
F .. iat Odoric reaches ! Lhasa 13:Jo
1Tses-tai1 monastery founded ]:JI!)
St. 'l'soi1-K'1tp:t born ... 1355
T'ai1-stoi1 rgyal-po (the great bridge-bnil,Jer) bom 13,~3
dfle-'dnn-grub-pa bom .. . . . . .. .. . 1:18!)
Ses-ral, rin-ch'en (or s'l'ag), the tran,J,itor, bom ... 1403
'l',oi1-K'a-p:i c,t:iblishe,1 the Lhasa p ..ayer-feast (smon-lam),
and fouwl,,l dC:ah-ldan monas(erv ... 1107
l'anch'en lnai1-po bkra-sis (lalterly of :rasbi-lhunpo) born ]4(18
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CHRONOLOGICAL TABLE. 577
A.D.
J;)e-pung (dBras-spun) monastery founded 1414
Serra monastery founded ... 1417
'fson-K'a-pa died .. . ... . .. . .. 1417
Nor monastery (of Sa.skya-pa sect) founded 1427
Ch'ab-mdo-byams-gon monastery founded ... 1435
Z'a-lu legs-pa-rgyal-mts'an, succeeds to Ga-ldan chair 1436
Ch'os-skyoi1-bza11-po, the translator, born . . . . .. 1439
'l'a.shi-lhunpo monastery founded by dGe-'dun-grub 1445
The Lama of the :Mongols (Hor-sTon or N am-mK'ah-dpal)
died 1445
bZan-po-bkra-sis becomes abbot of Tashi-lhunpo ... 1473
dGe-'dun-grub died ... 1473
dGe-'dun-rgya-mts'o born ... 147'1
bZail.-po bkra-sis died, and succeeded by Lm1-rig rgya-mts'o 1476
rTa-nag tdub-bstan-rnam-rgyal monastery founded 1476
Panch'en blo-bzai1 don-grub born .. . .. . ... .. . 1503
dGe-'dun-rgya-mts'o becomes Grand Lama of Tashi-lhunpo 1510
The l)ay-pa Lama Padma-dKar-po born ... 1510
dGe-'dun-rgya-mts'o died ... 1540
bSod-nams rgya-mts'o born 1541
Mongol (or" )foghul ") invasion of Northern Tibet Hi46 ci,c"
S'va-lu Lotsava died ... ... ... ... 1562
Taranatha (Kun-siii11) born 1573
Grand Lama bSod-nam proceeds to :i\Iongolia on invitation
of prince Althnn Khan Hi75
Kum-bum monastery founded 1576
Lama bSod-nam died 1586
His successor (Yon-tan) born in :i\longolia 1587
Kum-bum subordinated to Tsang 1610
Yon-tan-rgya-mts'o died ... 1614
N ag-dban-blo-bzai1 rgya-mts'o born 1615
The Tsang army invades Serra and J)epung monasteries,
. "killing many thousand monks" 1616
Nag-dban became priest-king of Tibet by aid of the
Mongol prince Gusri Khan ... 1640
He built Potala palace near Lhasa 1643
He visited Chinese emperor 1650
He returned to Tibet .. . . .. .. . 1651
He retires to self-communion, leaving government with
the viceroy (sDe-srid), Sans-rgyas rgya-mts'o, said to
be his natural son 1675
He died 1680
His successor, Tsai1s-dbyail.s born... ... . .. 1681
But proving dissolute, he is deposed and assassinated 1703
Dalai Lama s Kal-bzail. born at Lithang . . . ... . .. 1706
'L'he )~ongo~ armies of C'nn-gar restore Gelug-pa. Lama to
kingship ... ... ... ... ... ... 1716
p p
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578 APP8SD!.'C If.
A.fJ.
Uivil war, during which the Uhinese troops destroy many
monm;terieR in re!".toring ol'der 1722
Nepalese army sacks Tashi-lhunpo 1768
}[r. Bogle's friendship with Taslii Grnn<l L:ima ... l 7i8
Capt. Turner received by succeeding Tashi Grand Lama 1783
)[I'. }fanning reaches Lhas,1. and meets the Dalni Lama 1811
}[)[. 1Inc and Gabet entel' Lh:is.'\ 1845
}lessrs. Rockhill's, Bonrnlot's, Prince Henry of Orleans',
and Bowers' travel'ses of ertstern and northern Tibet 1887-D2
Anglo-Tibetan hostilities on Sikhim frontier 1887
The Tibet Sikhim trarle treaty conclude,] 18D3
APPE~DIX II.
B IBLIOGRAPHY.
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BIB l!OG ll. 11'!{1~ 579
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580 ,ll'J>b'.\'/JIX I I.
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BlIJLIOOHAl'lil. 581
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58:l Al'l'ESDIX II.
ISH.
li<schid1t( d1r Ostmo11gokn uml ilu,,s hirstt-nh:rnst'S \'11fa~st ,on
!--:-:rn:mg :,.:s1b<'n. St. P< t1rs1Jurg-1 l H:1n.
$c11or~H.\.l'lm (A.).-'flH ,rnrltl a~ \\'ill nml l<ka. Engli.sh tr:wslatPd l1y llalda1wa1ul
1\tmp. 3 ,ols. l.tm<lou, lSSa.
SE-:SA.tff (E.).-J:~:;:li sm 1a L{g<111I1 dP Hwldha. Snl., pp. i!)G. Paris, 18~:!.
81'.'>sJ-:rr (A. P.).- Esotnir Buddhism. Sn,. pp. ;!15. London, u;;sa.
Sun<.r vf Jmlia lfrport~. Various. l';tkutta.
TAW~J-:Y 1(', 11.)-Katlaa ~arit ~iig;ira , or 011a11 of t)11' ;-;tnn.ms of Sttiry. l';dn1tta.
)X::-0.
T.E~IPI.E 1,:;i1 H. nml H. C.).-Journals kPpt in Ily<l1raha1l,h'.ashmir.~ik)1i111, and XtJ>al.
2 vols., J887.
'fUOT'n:u 1Capt,1in II. 1.-Aceom1t ,1f l'a1ulit Xain :,..ing\.:; Joul'll, du 1Sti5, de. ). J. H.
<~1og'r. Nil'., Yol. .Jj. 188i.
'1't:11s1m (S.).-All arcount of an 1mhas!',:y to tht' Court of tl11' T,slHJO Lii.111a in Tih,t,
<011taiui11J,:' a narrativP ol' a j1,111111y t)11nugli Bnot:ua, ;111d part of Til,:t. -ho.
Lo11tl. 181)(;,
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BJBLIOGRAPH F, AND NUHA11J,1JADAN ,1IASSAC'R E. 583
VASSILIEF.-See \Vassiljc w.
WADDELL (L. A.).-Liimaism in Sikhim, Part H. of Gazetteer uf Sikhim. 4to., pp. 171.
Calcutta, 1893.
lVASSILJEW (\\',).-Der Buddhismus, seine Dogmcn. Geschichte und Litl'ratur. St.
Petersburg, 1860.
Le Bouddisme; ses dogmas, son histoire et sa littCra.ture. Pre-
miCrc partic :-Apcrc;u gCnCrnJ. Traduit du Russe par 1\L G. A.
Comme. Svo. Paris, 1365.
WILSON (A.).-'fhe Abode of Snow. London, 1875.
" 'moaT (D.).-History of Nepal. Cambridge , 1877.
YULE (Sir H.).-CatJ~. aud the Way Thither. Vol.36. Hakluyt Soe. 8vo. London,
1
The Book of Ser Marco Polo. 2nd edition. 2 vols. Svo. London,
1875.
APPENDIX III.
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585
lNDEX.
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586 IXDEX.
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JXDf:X. 587
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588 L\'lJl;'X.
Desire, 109, I 10, J 16 (:-..cc lli:-.tiplinc, 187, 192. Dli-k'ang (asscmlily hall),
}1,,m). Dist::a.se (remedies for), 26o. 287.
Dc-:-:ri<l, 40, 240,253.577. 401, 405. Dukkha, 111.
De~tiuy, 30. Di,inatiuu, 4;0; (hy Duk-pa., sr.e I)n;,;-p \.,
!Jeni (gods}. cards), 465; (hy bea,b), lJ11l-va., r ;9.
Deva (1110111,), 8. 465; (by <lice, 466). llnrg,-,, 129, 364.
JJent.-clmn, 127, 139. l)i,i:-dons, 54. Ilnr-k'rod (gra.veya.rl
De,a-lokn., 87. l)h_rfiv;u);lna., 1o8. glionls), 537.
Devi (shctlc\il), 364. IJ,;, 159. Dyans-pit.1.r, 356, 367.
Dc,ib, 93, 99, 363, 369; I )o('tr111c 1 I 3z. Dying, 100, 448.
(dance), 3-l, -177 ; (,lis- Di 1gras<lc... t;roying 1111111s.,
ea.sc - ea.using), 405; 282.
(exnr<'ising), 369, 494. IJog-s (111ctc11~piiycl11lsc1l Earth (spirits), 3-14; (,le-
De-wa-cha.n, 127, 139. men) 567; (IJ1W cha.nu), mor1~}, 484.
]Je-wa z'11t1, 254. 4o6. Ert.ting charms, 401.
De-z'ii'H(Ccjpa, 345, 353. Dol-jang, 359. Ec:-;tat,ic ~tnte, J :?8.
Dha111ck (sLiipaJ, 13.j. IJol kar, 359. E1lueatiou, 173; (of Ia.ity),
D1Ja.1111na.-pada., 162. Dol-111a 1 358. 566.
llhn11a, I 38, 493. lJii-lU:t, 358. Eg~.-; {on altar), 423.
llhaua ~an.Ja, 393. Dr,-1110.ng, 163. Ego, 100, 112 1 121, 124.
I>hara.1.1i, q 1. l)11111-ha.ksl1i, 36. EiHhtfnhl (pnth), 133;
Uh:uitri (n1otl1er-earth), Domc:-.tic L:1ma.ism, 566. (tl insion of relic~), 3o6;
3-14 l)om-ton, 36 (di,ision of god~), 366,
Dhanna., r 33- llor-jc (\'nj,,,), 298,311; 369.
Dhar111a.-ca.kra., 337. (ch'a.11). 3;2; (d~inJ,305; Elrntihhava, I t2.
lJha.rrna-k:1ya., 127, 347. (diin-z'i),3H, 353; (jig- Ehler (monks), 17.j,
IJha.rma.-kirti, 30, 37~.
IJh;t.n11a.-11a1la., 162.
. l. c).62 ' (hil-Jni,)
. .
(legs), 371, 382; (Ii,.
..
3'"
.)) '
Election of Uranll Li1mas,
246.
JJl1arma.-p,1las (dmil~), piin), :293; (p'ag-mo), Elements (five), 453; (of
363. 233,245,275; (:-.em-pa.), body), 263
JJha.nua.-rfija.(11f Bl111Lf111), 352; (\rtk), 55, 73, 277. Elc}'hant (white), 390;
226, 233,242 1 (0 Lhnsn.), lJol'lll;\., 297. {episode), 337.
303. l>r:t.gon (thnnder), 395. Elcvcn-hel\llccl .\ ntlo
Dharmat..rflta, 377. IJra.g-po, 330. kita., 15, 357.
lJha.nna ::,;1rirn, 320, 497. Drag-)') 'C, 330. E1na.nation, 347.
Dlia.r111d':'oka., 8, 76,398. JJra.111a., 539, l Unrmcsc), E111l'ccloclc~, 109.
Jlhatu-garl,l1a., J4..J. 541. Enduw111c11t.s, 194.
lJhrita-ri1sh~ra., 84. llra-pa (monks), 178. E11ergy (fe11mlc), 129.
IJl1yiiua, 136, 138. l>rawingii a.nd paintings, Entrance to unler, 171.
l)hy.-1ui-nodhisa.t!S, 130. 239. E1>hlemic (n.m1c1..lit" for),
Uhy.l11i Buddha:-:, 130, I )n:..x(n1011a.,tic), 194.:200. ~o-.
336, 3-19 llril-1,n (hell), 2,)8, 341. Est.i11i,hc,l ('hnrch, 5-1.
I >iaJcctic, 18.+. l>ri-med knn-11a.u (,J,1. Ether, 77, 26.j.
l>ia.h..'Cts (B11tlclha.'s :..cr- t:ik:i ]'l"r ), 540. Ethics, 119, 13,.
111011s i11), 159. Drink (tea), ZI 5, (spiri- Enchari~t 1,f Lf1 :11n.is111,
l>ia111rn11l (-;onle\l), 35:2; tnuns), 225. 4-1-t
{tliron1), 305, 344. Dri-za, 84, 367. Enl'opc (Lama.i:-!11 it1), 9,
IJicc, 466, (f1a1led), 512. I )rngs (mystic wonls a~). 282.
I )itt ol L:1111a~, :2::?5. 401. Everest (:\It.), 371,430.
I )iknn~ (111011a~t.), 38,55, I>rnm (sa.crctl), 48, 300. Exa.111i nat io11(t:~111litla.tc~
69. 276. D.,og-ch1..n, 47, 72; (a. or1lcr:i), c8:?; (phy:-..ka!),
J li11a-rariyilwa., 51 I. 111onk),47. 173; {for dcgl'CCs) I~:!:
I li11g-p1ln, 3. H1Lh-ch't>11, 378. (test books) , I i-t [b3:
J Hp1u!1ka.ra., B111hlha..345, lht<k (Br:"1h111a.ni), 200, (of ( ;ra11d La 111a.), 216.
511. 40<). Exlrp:-1cc11ce (nn ~kullJ.
D1p:t.1~1ka.ra (1110111.:), 35, l>iid. 'J3, 99, 363, 3()().
,..,l'C 1\ tilj/\, lhid D11h-jc1l, 153. 1,);,?,:;,ing cll'ath-ile,il,
l)ipa-11.t111-:-.;el, 358. IJiitl t~i (n.1111,ro:rn~). 87.
I IJ,ripk,, 376 (lhc ~ix- f,lng-pa (seet), 55, (:/,, 6S, 1,},?~ric llucl,lhi,111,
tcc11), 3;6. 242; (:-., 111thc1n), 55. 118.
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hYDEX. 589
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/'i90 lSJJ1':X.
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LYDEX_ 591
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592 !.\'DEX.
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IXDRX. 593
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594 !XDEX.
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INDEX, 595
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596 INDEX.
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IXDR.\',
Tables (of l..i11nas), 294. Ten-gye-ling, 253; (plan Tree (of h eaven ), 81, 86,
Tachog, see Flags, and. of), 522. 88, g6 ; (Christmns), 81.
Hayagriva. Tent (god). 70; (taber- Trigram:-;, 394.
Ta.-erh-s~m (mon.), 28o. nn.clc), 282. Tri-kaya, 127, 347.
Tag-mar c'lrn,m, 516. Terma. {revelations), 57, Tri-nrnrLi {of Lfunaism),
'f'ag-p'n (caves), 257. 58, 165. 355.
\ai-te11 (monast.), 70. Terminology (Unddhist), Trinity, 346, 347.
'la.le Lama., 39, 227. 165. Tri-pi~nka, 159.
Talismans, 402,531. Ter-pn-ling, 239. T1i-ratnn, 33, 388, 390.
Talung (sect), 55, 6(). T e~lrn La1JJa, 230. Tri-~a.rm_rn., 3-40.
Tamch'og, see Haya Text-books, 174. Trishna, I 10, I 16.
griva. Tha.ng Chu (record), :m. Tri~ii Ja, 342.
Tamclin, !See Ha.yagriva. Tliang-kar pass, I, 2. Trid<lagni, 1q.
Tam-ze (=llri\hman). Tliall-yig ser-t'ell, 45. Tri-viclya, 111.
Tangut1 266, 581. Theg-pa (~.lna), 10. Trumpet~, 298.
Tiin-gyii-ling, 253; (plan Theistic llud<lhi~m, 126. Truths, 132.
of), 522, Theogony, 122 . Tsa-cha, 330,497.
Tangyur(commentaries), Theosophy, t:?8. T sa.111-ch'O-tl11i1 , 307.
157,164. Thigh-hone t rumpets, 48, :rs~-mo1ing, 253.
Tallh:1, I 101 I 16. 300. fs e-gug. 447.
Tanjur, I 57. Thin-le-Gya-ts'o, 233. Ts'e-mch'flling, 2.53.
Tiin-ma (she-devils), 27, Tlii-:::;rong-de-t,sm1, 24, 30, T s'e-pag-rnc1l, 341:S.
37 I, J82, 529. 245. Ts'e-ring chc-i1a, 370.
Tantah,e,l souls, 96. Tito, J30, Tsi-pa, 451.
T'ai1-t.'01i-gyiil-po, 385. Tllo-hug (nwn.), 283. T,on-K'a-pa, 38, 54, 59,
Tantra, 129, I 52, 163. Tl1onmi-Sa111hlwta.,21,22. 1 198, 223, 227, 268, 28o,
Tantrism., 14. Thor, 88. 292.
T'ali-yig {hooks), 16;. Tho-wo, 330. Tsug-tor(t":--111.iis ha.), 36o.
Taois1n, 19. Three geius, 346,388.390, :i:;uoa (=f:iakya).
Tara, 22, 23, 258, 360, 443. I ug, 147.
_551 ~ (worship of), 435. I Three Holies, 346, 443. T'l~g-je ch'e11-po, 356.
Taranat ha, 43, 55. 70, , Three R ef uge,;, 440. Tm-sol, 434, 448, 502,
::qo, 282, 327. Thug-je-ch 'en-po, 356. 510.
Tartar!:!, 9. Thui-sol, 434, 448, 501,
1 T'nl-ku, 232 ..
Tflshicling, 50, 53, 258, 5IO, Tung-ranipa, 186.
285, ;12. Thrnni 8a111l1IHt.-'l., 21, -- Tun-111011, 434.
T:1::.l1i-~{;-ma1\, 264. '.L'lrnmJcrl>olt., 15,25,27,&c Tnrqnoises, 209,239, 3~7
Tfis hi L;lma, 230. Tibet (preUlllldhist), 19. Tushita (he,wen), 77, 86,
Tiishi-lhunpo, 63, 189, Tiger-devils, 516. 128.
260, 270, 535, T'ig-se, 266, 283. Tutelaries, I 52,361; (r-ec
T,,shi-rab-ka, 49. Tilop,i (monk), 64. tarial), 58, 62, 65,69, 72.
Trtshisud.on (monast.), 44, Timed Kun-diin (J5taka
284. play), 540.
Tathitgata, 122, 345, 353. Tii1ge (mon.), 274, 533. U, province, 265.
Tats'in (Ro111e), 422. Tisri, 240, 577. Udii.nas, 162.
'fa.wa, 61. Titans, 81. Utliinavarga, 162.
Tea ser\'ice (genera]), T 'o, 330. Udandapura., 28, J6, 266.
191 , 215. T(dnng (1110nast.), 51. tTdclesika., 420.
Tea-drinkin::{, 214. T onsure, I 79. Udy,ina, 26, 197, 3o6,
T eaching attitude, 134. Tope, 262. 380.
Teeth (relics), 308. Top-kno, 179. Umbrella, 392, 393.
Telopa (monks), 64. Tor-11rn.. c..'tkes, 297. L'm-,lse (officer), 188,
Temples, 287. Tol'toise, 395. 2 93
Temptation (Uud,lha's), T~rt~re, 568. C'niverse (Buddhist), 77 ;
6, 344, T o-t on-fia.n-tsan, 19. (offering of), zg6, 397;
Ten (prohibitions), 134. Trading monks, 224. see l\landa.la..
Ten-de] (Ni<l:ina), 10;. Transcendental wisdom, Up,tdfrna.' I 10.
Tengri, 372. 160. tTpiidhyiiya, 31,171,171.
T'eng-pa, 10. Transmigration, 100,226. ~p .....~11ptn., 8, 120, 442.
T'eng-wa, 102. Tra.yastr1i1:;..'l, 86. l pall, I 59, 376.
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598 I.YD1':X.
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herein 1:1et forth."-Tl"hitehall Review,
S. BANliVG-(;OULD, .11.A., ~-lnt/1oro/'cJldta!ah 1 " &r.
In Troubadour Land. .\ lbml,lc in Provence and Langucdoc, "ilh
Illuslralions lJy J. E. Rogers. Medium 8vn, l :!s. 6tl.
"The title ot )lr Bari11g-Goulcl'11 book only i11dic.1tcs one of the many poiu~ of
intl.:rt:st. which,,ill attract thu iuWllig:1.:nt traveller tluriu~ a tour iu Pro\'cucc and
J.:m~ucdoc. Ucsidei:1 trouhadour8, there a.re rc111lr)il1ccnees of Greek coloui1:1.1.tion aml
U.oman 1':mpire, of the bli1ltllc Al,:'es, and or the l{cvolutioi1. . . The illul:ltrations
which adorn the p,~gcij of this very re;11blilu ,olt1111c arc dccitlcdly aho,e the n.,era;,:"e.
The arm-chair tral"cller will not caaily Hn,I a plemm11tcr i;um111iynun de vvyayc."-bt
Jama'11 Gazette.
"A moi;t charmitl;;" hook, hrightly written, anll p rofusely illuatrak<l with cx11ui::,itc
cn;.rr:win1,.rs.-m<WJOIC Jfrrald.
"A char111i11g hook, full of wit nud fancy and iuforma.tion, !lnd worthy of ittl
suhjcct."-&ot1;111a1t.
www.holybooks.com
of iJfessrs TV. I-I. Allen CS' Co.'s Publications. 5
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6 Great Redudi'o11s in this Catalogue
il!ONSE!GNEUR BESSON.
Frederick Francis Xavier de Merode, Minister and Almoner to Pius
IX. llis Life and \ Vorks. Translated by Lady llerhcrt. Crown
Svo, 7s. 6,1.
" T he hook is most interesting, not only to C:i.tholies, hut to all whl'I C.'.1. r c for
(l.d\'cnturous li\'cs ancl also to hist.orical l1111uirc.rs. D.-: llcrodc's career M o.n ofli<cr ol
the ecl::ian :urny, as a volunteer in Algcritl. with the 1''rcnch, n.nd nfticrwards at the
Pap.'\I Comt, is dciwribcd with much epirit lir Monsci{{ne ur ncsson, and Bishf)\\ of
Nimc.R, who is the n.nthor of the original work. The book, whicb is now tran!-11:\tcd,
WtL't written with pcr111iiu,1ion of t he prC9cnt Pope, :'\nd is, of ~Ollr:'lC, a work :1.~rccn.Uo
to the anthmiti<'s of the \'utlcti.n, hut n.t the 1:1.'\111c t ime its tone leaves 11othing to he
desired by those who n1e mcmhc13 or the com111u11io11s."-Allw11rt'nm.
www.holybooks.com
of Jlfessrs TV..rf. Allen 6~ Co.'s P11blicatiom.
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8 Gren/ Red11(/tf'flS i11 this C11tt1!t\flle
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of llfessrs TV. H. Allen &, Co.'s P 11Nicatio1Zs. 9
www.holybooks.com
10 Great Reductions in this Catalogue
C. L. EAST/,AJ.:E.
Notes on the Principnl Pictures in the Royal Gallery at Venice.
Crnwn 8Yo, 3s. 61!.
IUNON CVT'fF:/,'.
The Animal Kingdom, with cnn<.;i1h.:r:1hlc Additions hy \V. H. Carpl1ttcr,
~J. I)., F. R.S., and J. 0. \\'cslwootl, F. L.S. N ew Edition, Jllu~l r:tlcd
with 500 l:ngr:wing:-. on \\'1>od and 36 Coloured Plates, imp. Sw1,
21S.
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of Jlfessrs If/. H Allen &, Co.'s Publications. 11
11!. GRIFFITH.
India's Princes, short Life Sketches of the Native Rulers of India,
with 47 full- page Illustrations. Demy 4to, gilt top, 2rs.
The content.a are arrangort in tho followlng order:-Tm: PUN'.TAUn-U.ll . Tbo
Mab:1.r:1.ja of Casbmero, f.. H. The MabarajJ. or P11.tfa.la., U.U. The Mabarnja of Kapnr-
thalla, RA.TPUTANA-T ho Mab:ir:1.ja of Ouidpur, The )faharnja of Jeyporo, T he i\l:\hn-
u~'I. or .Todh pur, Tho M11.haraja of Uwar, T ho Mab1tl'n.ja of Bhurtpur. llKN'rRAt, lsn1A
- li.H. T hn M11.haraja. Jlo\ks.r of lndoro, LI.II. Tho Mahar:tJi. Scimlia of G\va.lior, l_.(. H ,
Tho Begum of Bbopa.l. Tm: Tin:\!D.\Y rnESIDF:1'.CY-H.R. TboGaikwarof B,1roch., H,11.
'l'be UM of Cutcb, H.H. T he It1t.ja. of Kolhapur, 11. H. The N'nwah or Juarrglia.rt. JI 11.
Tho T bakore Sahih or Bhavn~::ar, 11. U. Tllo ThA.koro Sn.hib of Dh1ingn.dra, H. H. 'l'ho
T bakoro S,l.bib of Morvi, U.ll. Tho Th..'\koro Sahib or Oondal. SOUTllff.fts INOJA-11. 11 .
T ho N lzam of Uydorabad, 1I.Il. T ho Mo.barajo. or lly11oro, JI. U. Tho Mo.hn.raja o f
Travan coro, &c.
"A ha.ndsomo volume, containing a sories of photographic portrait!'! a.nd local viAWR
with accompanying letterpress, ~iving biogr-.1.phiCfl.1 anti politic:i.l details, co.rcfu\lycom-
pilP.d and attri\Ctively prceentod."- Ti.mes.
GEORGE CRESSWELL
The Diseases and Disorders of the Ox. Scconcl Eliilion, demy S,o,
7s. 6,1.
"This is perhaps one of the best of tho JK>Jmla:r hooks on the s1.1hjcct which hns
hcen pnhlished i n recent years, a.ml Jcmon~tra.ks in n. mo,it nnmistakahle mamwr
th e 1,.{rcat a.dv:mce that has hoen made in Bovine and O\'inc Patholo,!y siucc th<' lla,rs
of Yonatt. . . . To nu,tlical men who desire to k now s0111ething- of the discwd<'rs
of emch ::i.n import:mt animal- spoakiul:(' hybiic nicallr- as tho Ox, the work c:n11 h,..,
recommoml<'<l.''- '.l'hr. Dancel .
C. HA11//l,TON.
Hedaya or Guide, a Commentary on the Mussulman Laws.
Sccoml Edition, with Preface and [ mlcx hy S. G. l~rndy, 8vo, 35s.
T he gro.'\t L'.1.w-Book or India, antl one of tbo ruost important mon11mPnts of i\tussuJ.
man lP..!nsilntion i n ('xi1;trmoo.
"A work or very high authority in all Moa1cm countrie!!. It (liseuRS('S ruOf:t or iho
1;ubjects mnntioned in tho Koran and Sonnn.."-:\111.L s Mohammotlani~m.
"A vn.lllable work."-ALr.IBON E.
JOSErH IIA YDN.
Book of Dignities, containin~ lists of the Officb l Personages of the
British Empire, Ci\il, Diplomatic, Ilcrnlclic, Judicial, Ecckslastical,
i\1unicipal, Naval, and l\li1itary, from th e Earliest l'criods to the
Present T ime, together with the Sovereigns and Rulers of the \Vmhl
fro m the Foun(lation of their respeclive States ; the Orders o f
Knighthood of the Uniled King-dom and Indb., and numerous other
lic:;ts. Fonnrled on Rcalson's "Political Index" ( 1806). Remodelled
a nd brought down to 1851 by the late J oseph Haydn. Con-
t inued to the Present Time, with numerous a dditional lists ,
a nd an Index to the entire W ork, by Hora ce Ockerby,
Solicitor of the Supreme Court. Dcmy Svo, 25s.
"The mo~t complete ollicial d irectory in
lists."- 1'i11t1'S,
existence,
cont.1.iuing about 1,30{) d i.licr('n t
"'l'hc value of such a hook can ho.rdly he o\err:l.te<l."-Saturday n Pviem
1m:;!er~-:~~\e:~~)~~~~=~.1J.r~~tr:i.ticnt
labour and research, :1.llfl i11v;~ln:i.hle for m:\lly
0 '1'hifi v:i.Jua.hle work hn.s cost it~ editor, Mr llomce Ockorby, a. great dent of l"'bour ,
www.holybooks.com
12 Gnat Red11clio11S in this Cata!ngue
or Ctlml 1 the Siege or Shcrpnr, the B:i.ulc o r Ahmed Khcl, the .\larch
10 Candahar, and the '1cfcal or Aynb Khan. \\'ith Maps, lcmy S\o,
21 !-.
"Sir Frederick Roberts an.ye of the l!'ttcrs here puhliRhcd in a collected form tbA.t
' nothing coulrt be more nccnrato or grnphic.' Ae to accuracy no one can he n. more
competent judge thn.n Sir Frcilerick, and bis teAtimony Ata.mpR the bo::ik bl!foro llii na
conAtituting capecinlly trustworthy mntcrial for history, or much thn.t ho reJnteA '.\lr
llon~mnn WI\R nn eye-witness; or the ro$1t be W!lR informed hy eye.witneARC!I hnmP-di-
ately nrtrr lbo occurreuco of the evontq recordetl, There couhl, therefore, be little doubt
:u1 to ti1e factA mrntioue(I. Crediliilit.v might be concurrent \vHh incorrect tlrducliOnR,
hul wo A.re t\Al'lured by Rir Fniderick Hoberte thnt ~Tr Jlc.>naman'e a.ccurncy iA oom11leto
In all rcAprcta. '.\lr llcmnnnn <'njoycd Ainguln.f' adva.nt.3.g<'A during tho firRl part of tht>
w:u, tor h o wl\R thf"I only 8J)l'cial corrCllpondent who nccompnnicrt tbo force which
m:i.rchocl out or Ali J\h<'yl in S0J1trmhcr lil79, ()no of tho moRt interesting porti()nR or
the hook iA that which d<'8cr lbca tlw march of Rir Frederick H.(lhcrtR from Cabul to
(il\nrtahnr, Tbo drmcriJJlion or the Maiwnnd di1111.ster iA given with combinrd clcnl'nf'SR,
Rimplieil:r, nnd power, and will he read with the ntmm~t inln<'At. Tndeod, the hook iR
in O\cry rc11pec,t intcrcRting and wrll written, and rcllcctA tho grcn.tcat c rt'.'dit on t!Jo
author. "--Atlif'ntl!um.
www.holybooks.com
(}/ 11essrs IV. EI. Allen &, Co.'s P11Nicatiims. 13
www.holybooks.com
14 Great R eductions in t/1is Catalogue
www.holybooks.com
ef Messrs W. H. Allen &> Co.'s Publications. 15
"llouscwivcs and profc!:lsora of the gentle art of cookery who deplore the dearth
of tlafoty dishes will find a. veritable gold mine in Mrs Johuson's book."-/'all Al all
Gazette.
p1etl~P:~~c8\ig~:cJ~~i:e~0~ t1;/;~~i:~a~1ii~h!~~ ru~~Lr~~b~;~e~;. nic ~~~/b~;t
1 1
specimens of their art. Jlcr plllau and kedgrec are pcrfoct, i11 our opinion ; currh:11
arc 11cientifically classed and explained, and som e of the daintiest rccipef~ we ha\c ever
~~"s;~:~1;T 11~~; ;~dJt1~1i1~"a18iJ'~1rot~~-Y~~i:~; ltl~~t1c~1::s1~~J1~~i j,iJ.~~1~i~18t~~ ~n~~~t
pudding it may truly be said thnt its warp is dyspepsia., nnd its woof indig-cstion. .t urs
Jolrnson's puddings a.re both g-ood to taste and pretty to look nt, and the names of
some of her native dishes would brighten any menu.
all tllc autlwrilica, and has been car<>[ul to bring his book down to dato. lio hai; b(on
cnreful in research, and h:.i.a twn.ilcd himself of Lhe most recent matorln.ls. lie is well
known as the author of otbor work11 on Indian bi!Jt.ory, and l1i11 capacity ror his 1-olf.
iWJJOscd task will not be qnCHtioned. We wuMt cootcntour1rnlvos with this brie[ tflsti.
wony to the la.hour and a\dll bestowed by birn upon n. s ubject of vast interest 11ml
~~S~ht:~:io i~~r:!~ :~s;ra~~l~~ ~h~r:~r~;,~~s i:r;t:~~fic't~tt11~:~r;~~:ct~i~~!:
0 1
and tho appendix inc1ude notes on Indian law and ou rC'ceut hooks about Iudia, " -
Globe.
11 i\lr Keene has the admirable oloment or f1Lirness in dealing with the s ucct>ssion or
g reat qucstion!J that pa.as over his pa.gas, and be wisely devotes a ruu ha.Hof his work
to the present century. 'l'he appearance of such a book, and of every such book, upon
India ls to be hailed at proaent. A fair-min<leJ presentment or I11dian history lilrn that
contained in llr Keeno's two volumes is a.t this moment JlOCuliarly welcotne."- Timt'S.
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Great Ra/11ctiu11s in t/us Catalugut
DR TrlLIJOTT, alllloth(:rs.
Keblc College Sermons. Second Sl!rics, 1877-18SS, crown Svo, 6~.
"To thost who dc:;irc cartH'st, practical, aud orthodox lloc:trinc in th., for111 of i;hort
a1hlrcsscs, tht'.iC scnuous will he mo:;t ac:~cptahlc; :i.nll their loft.r tone. their do11uc11t
wordiu;:, a11d the thorouj.:'h manli11ci;,:1 oi their ch3.ractcr, will comm ctHI thc:m to a wide
cin:lc of rc:ukr:;. '-,l/undit!J l 'mtl.
" l>r T,tlbot. ha!i a s1.::to11d time thou;.:-hUully placed ou public record 1:!0lllC of tbc
lesson s whh.h wc1c tan~ht liUtill:.f hi~ Wanh:11~hip in &rm11111,' p re((clietl fo Ou Cli111Kl
1:f lieUle Cullcyl', V.rf1wd, 1&77-l~~- The t:i('r111011s are fresh and vi;!otou:; h1 t ouc, a.ml
c, ittcnt.ly come from prcal'11ers who were U1orou;:hl.r iu touch \\ ith their youthful
a udience, a.ml who gc11crally with much a(utcness ;rnd i:ikill ~r~1Jlcd with the
spiritual and iutellcctual di!liculties hl'scttin:; nowadays the l 'ui\crsity C,'\tClr."-
Clmrc/t 1'i111ci;.
G. /. A"/.\'.-IH.-IN.
A Handy Book of Rock Names. Fcap. Svo, 4s.
"This will prove, we do not Joubt, a. ,cr.r mscful little book to all pra.dical i;co-
lo~i:sl.!', am.I also t o the reading sturleut of rocks. When a 1lillicultJ is i11curred as to
a. s pecies of deposit., it will S0011 vnuish. l lr l\.inah:rn'i:i little hook will soon make it
a ll clea r. The work is t.liviclcd i11to three parL:I. The lir:st is a clMl!ificd ta.hie of rock11,
the iscl.-ond JJart tr~ats of the lnyt'11ile rockB, a.11d the thirt.1 part dcnls with thoi;c rocks
which arc st~ led /Jaiva/c. lJaua's tcr111inatio11 c,f yte h:11; bccri mo1:1t ;:cncrally u~d
hy the author, but he has ah,o giv1.:11 th..: itc: h:rmiuatiom:1 for those that like them.
The book will Le purchased, for it mul:>t he hall, by c1cr.r gcolo;.:il:>t; aull tus its size i!:I
1:1111all, it will form a connmic11t 1~kct companion for the man \I )10 wo rJ..s o,cr licl.J
an.J qurirry."-l'VJ)(llar Science Review.
RE I'~ F. G. I.EE, D.D. ( l itar of A ll Saints', Lambd/1).
The Church under Queen Elizabeth. ,\n I lislorical Skclch. J:y Re\',
.F. G. Lee, IJ.D. (Vicar of .\ll Sainls', l AunlA.:th). Second Edition.
Crown 8vo, 7s. 6d.
"There Is the :;a.me picturc!kim.nts:s of detail, the same vi,:rorOH':1 llcnu ncia tio n, the
:;:1.mc l,.('l'ttphie power, which ma1lc the earlier Look plca.11::rnt r cn.di11;.:' CYcn to 1,irmy who
liisagtcc heartily with it~ tone and ohjcct. . . l>r Lcc'1:1 stren:;th Iii.:~ in \'Cry grn)'hic
dcscri11tion."- ..\'ult's 11ml f/ueri('.:.
"This ii:1, i11 m any waJs, a remarkably line hook. 'l'hat it i~ powe rfully written 110
one aC<\Uaint~1.l with Dr J,ec's vigorou-s st} lc ,,ould for a mome nt dispute. "-,1/urniuy
/'usl.
"l'rcisc11ti11i a painful pietme of the d egradation i11to which the Church had sunk
in Etir..'\hcth's reign."-Duly 'l'dc11aph.
Sights and Shadows. Being Examples of the Supernatural. l\cw
Edilivn. \Vith a l'refacc adJrcsscd lu lhc Critics. Crown 8vo, 6s.
Thi::1 work will he c~p~~ially inkrcsti11;.r to s;tmlc11ts o f the !Upcrnat;,1ral, a nd their
ua111c is lcb'lon at tho preise11t 111omer1t, It deals with 111orc t han oue lira11dt of what is
l'ommonly kuown as i,;pirit11alism. The iulrnductiou gil'C:5 a lirief resum e of variou~
forms of mag-ic a ml dhination which ha.n: obtai11ed crc,IPncc in all a::cs, and btcr on
we foul wcll-auth1.mticatcd aeounts of npparitions, enplrnutur:~l warni11~l:I. hnmotie
C').pcrimcutl:I, aml miraclci:1 oJ hcalinl,.". .Mr Lee l'\idc nt.Jy liclic\cs that' there arc more
thiu;::s in hca\'cn al)tl earth than arc Urca111t of in our philosophy,' ant.I few sane p1.oplc
will disa;.:rcc with him, thou;.:-h th1y may not lie iucliiwd t o acl'cpt all his 011inio01:1 a 11cl
as.,;crtions as they sta11d." -1,<Uly.
"lll'rc ,,c have h'ho:;tly storic~ .(!'a.lore, which l,cliercrs in ~mpcrnaturnl visit.1.tious
will welcome a::1 upholdcrl:I of the faith that is in them. nr Lee is a hnn.1 hitkr a111l a
,ig-orous co11tro\'cr,1ialist, with a rii.:hteouis co,1tcmpt for you r Darwimi aml 81Hal't
lllillis, a11d l:>Uch Jih:e folk, anti ii:1 nota1Jo,csu~;.;-1~li11:,:- thatsQmc ol thc111 l1a\'c adcritk,I
wonship of the J.('Qol Self. Ai; for 'the pom1,ou~ jar~ou .'.lTUI silly e}11ieism which :so
mauy p uhlic scrihcg n:,:-ain am\ n::ain make ui,;c of to throw discredit upon any phattc of
the 1mpcrnatural,' I haxc nothiug to Hay. They can take care of thcnii;cl \'c!I. Thii:1
much I knJw, that 'Si~hts and Shadowi;' gh-cs one an eerie feeling ns midnight
a (lptOO.C'hl'!:! and the lire Jlickcni 011 the hearth. "-Ueutle:1tumai1.
www.holybooks.com
of Messrs IV. H. Allen &~ Co.'s Pu/Jlicatiom. '1
COL. G. B. 1)/,ILLESON.
History of the French in India. From the Founding of Pondichcrry
in 1674, to the Capture of that place in 1761. New and Revised
Edition, with Maps. Demy 8vo, 16s.
"Colonel Mn.1lei:ion bas produced a volume &like attractive to the gonernl reader and
vahmhlo for its new matter to the special sturlont. It is not too much to so.y th:it now,
for the Hrst time, we are furufshorl with a raithful na.rrative or thnt portion of European
cntcrpriRo in Indin which turns upon tbo contest wag<'d by the East lndi:i Company
agniust French 1nlfucnco, and eHpccially &g!linRt Duplefx. "-E(linburgh Rn,ittJJ,
"Jt ls ploosant to contrast tho work now before us with the writer's tlrst bold plungo
iuW hlslorical compositim,, which splasbed ewry one within his roach. llo swims now
with a. stca.dy siroke, s.nd there is no fetu or his sinking. With a keener Insight into
hurunn cbs.ra.cter, and a l::i.rgcr understanding of tho sources of human action, be com-
bines all the power or animated recital which iD\'Osted his earller narratives with
popularily,''-Porlniyhlfy Reriew.
" Tho author has had the a.rlvante.ge of consulting the French nrchive~, and his
volume fonns a. Ul'lcful supplement to Orm<'. "-Atlien<Cum.
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r8 Grrat Red11ct1ims i11 t/,;s Catalogue
www.holybooks.com
of llfessrs W. H. Allen &,, Co.'s Publications. 19
complete and emineut1_v r eadable account of the country, its government, peo12te, a ud
re9ource. . . The wo rk, which contains a large nnmber of portraits and other 11lustra-
tions, is decidedly 'on the miil,' aml may be recommended not only as a book to read,
hut as of vnlue for rcferencc."-Westminster Gazette.
" Pnts heforc us ~ clea1 ,iew of the point which ha.s been reached. His work is
historical, social, and desc~iptivc; we sec in it the Japanese of to-day as he rea11y ia.
Air :Morris hns also somethmi::- to any on the Japanese at home-how he cats, how he
dresses, and how h e comJlor ts himself ; while wider issues are discussed in the chapters
treating of the administration of the islands, their ports, communications, trades, and
armaments. "-Globe.
" A well-proportioned sketch of the Japanese or to-day, so recent as to include the
results of the war. . . There is much else I should like to quote in this able a11d
~~teJr: tn8i~:,k~nJt 1~~~~e~~1i~h;i~!~r j~~t:,~~~~hh~r~7Pa~:~~/'~i:fg~;i:t~~~,v[:!
ordinary rcarler who wa.uto to learn his Ja.pan on easy t erms : it hrui also most useful
and attracth'ely conveyed information in its brief account of the principal cities of
Jap,'l-n, communications and armament, language and liter~ture, mines and minerals."
-Queeu.
"lie summarises clearly, concisely, the existing knowledge on the J apanese Pnrlia-
menta.ry ssstem, territorial and administrative divisions, natural history, domestic
and national customs, dynastic changes, old feudal institutions, town populations,
industries, mineral a.nd other natural resources, railways, armaments, the press, and
other subjects too many for enumeration. E,,en the chapter on language and litera-
ture makes a u appalling subject interesting. . . . ~r Morri1:1 has brought his very use-
ful account of Jri.p.'ln up-to-date. He gives a good summary of the recent wri.r with
China, and then proceeds to make some well-considered suggestions on a matter of
supreme importance to Rurope no less than to the two Empires of the Far East."
CHARLES /ITARVIN.
The Region of the Eternal Fire. An Account of a Journey to the
Caspian Region in 1883. New Ed ition. ,vith Maps and Illustra-
tions. Crown 8vo, handsomely bou ll<l, 6s.
"The leading authority of the Englii1h Press on the Central Asian Question is
Charles Manin, a man of iron industry, who has wielded his comprehensive knowledge
of the rci,:lon in euc:h a m::umer as to reudc:r eminent service to hie country."-Ovini-On
(lj A rmi1,ius Vn:mbcry.
" Charles 1,(3.rvin's services in respect or the nusso-Afglum Question ha,o been
invaluable. He has heard with his own ears the opinions expressed on the subject by
Itnssin.n generals and diplomatists, and, for the love of Eng-land, has spent his own
money to warn England's people."-Opiufon (lj Col"nel ilfalleson, "The Russo-A/9/ian
Q11cstion, '' 1> t,5,
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20 Great R ed11cti'o11s i11 this Catalogue
W. O'CONNOR JlfORRTS.
Great Commanders of Modern Times, and the Campaign of 1815.
Turcnnc-!\1:u)horough-Frcclcrick the Grcat-Napolcon-\Vclling:-
ton-Moltke. \Vilh lllnslrations and Plans. Royal 8vo, 21s.
" Mr Morris ccrt:iiuly l>rings to his task vMt rc:uliug a.nd exhaustive research."-
Athtllretlm.
" We glndly welcome this handsome volume by Judge O'Connor Morris, which gives
cvillenoe on every page of carclul reading- anti correct J11dgmcnt. . . An iuhn ira.hlo
hook to plaC'e in the hamh1 of :1.ny stmlcnt who wiRhcs to get some idea o( the history
of the a rt of war."-Acndemy.
" To the students o( war this book will prO\'C of the utmost interest and the g rcater,:t
possible i:;cnicc. "-...Yafional Observer.
"Writes vividly and wcll."-71h11(s.
C,JRDTNAL NEIVJITAN.
Miscellanies from the Oxford Sermons of John Henry Newman,
D. D. Crown Svo, gilt top, 5s.
11 All the resourecs of n master of English style-except, perhaps one, description-
were at l,is commancl; pure diet.ion, clear :irra ngcment, 11'011y, dignity, a coi,ious
command or wortls, co,nbincrl with n reserve in the use of them-all these qualities
;fc~~~~rcl)~~j~~ict~ee~l~~~~~o~: ~::;1;~)~c~'J'.1.?~~l~:C~~~~,~~werthnt the earlier system
"The pieces prcscntccl to us here a.re carcrnll.v chosen, a11d :-answer the purpo::c of
the present \'Olumc. The sclcctious which arc contai11c<I in it happily atoM :iuy of
t hese Jlassagcs which have hee11 the j!roum1s of controversy. As a i;:-cncrnl rule we arc
a!Jlc to t.11.kc in the teachin~s of this hook without any arrii're-penx,'e, without any
lccliug thM, we h:wc hf're the germ ol those thoorics which estrange their author from
us. ''-Atlte-U<.Cltllt.-.
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of 11/essrs / V. JZ Allen & Co.'s Publications. 21
R. A. l'ROCTOR.
W atched by the Dead, a loving study o f Oickcns' half-told talc. Crown
~vo, cloth, I S.. 6(1. ; hoards, I s.
"Mr L'r.1ctor h e re devotes much stud y auJ much i11gc11iom1 coujcctmc to rc1:1tori11:,r
the plot o[' The Myst.cry of J;dwin Urood.' lt woulJ uot be fair were we to att.c1Upt
to g-1vc in a small compa38 the rc1:1utt of hi::; labour!:!. It 1m1st su!ticc to 1:1:1.y that those
who have occupied the111f1clvof1 with this curious problem will be iutcrc1:1tcd iu the
solution here offored for their a.ccept.:rncc.''- Spectatur.
/VJLLf..llJI PROCTOA', Stud Groom.
The Management and Treatment of the Horse i11 the Stable,
Field, and on the R oad. Second Edition, Revised and Enlarged,
Illnstrn.lcd. Crown 8vo, 6s.
'!'here a.re fow who arc i11terostcJ in bor.wa will fail to 11rofH by ono portion or
auothor or thi1:1 1rncf11l work."-Sportsman.
"\Vo cannot do better thtm wiRh that Mr Proctor'!! book ruay Und its wn.y ioto tho
h:t.mls of a.11 lbORO concerned in the managomeut or tbo wost useful quadruped we
po~SCMS."- /:,'n')faml.
1 ' l'hcre ii. a fund of sound common-scnso views in this work which will be interest-
www.holybooks.com
22 Great l(eductions in tlds Catalogue
R. J.'I.l/.1/EN, F.L.S.
The Land and Freshwater Shells of the British Isles. Illustrated
wilh 10 Photog r:i.ph:s anJ J Lith1,g:raphs, containing ligur'-!s o f a.l\ the
principal Species. Second E,Jilion. Crown 8vo, 5s.
'' 'fl1is handsomely got up litt lcvolu111c:rnpplics a long.felt want io a very i11:,.:-t11ious
:~ml tru::1tworthy ma,mcr. The author is an enthusiastic concholO).;'ist, a,1,l writes
hoth attracthcly a11J well, and i11 n 1111,uncr so simple aud naturnl that we have no
fear that anJ orJinarily educated man will c:i.sily umlcr11tau<l every phrase. nut
the feature of thi, hook which ~trikcs us 1uotit i9 th at C\'ery spccic1:1 of British lauri a11d
frcshw,,kr shell has been photo~r.1.phcd, and bcrt! we linl'C all the photographs, uatur::i.l
size in t.hc albcrtypc procc!:l!:I, 1:10 that tlte mcret1t t y ro wm liml no lliffieult.r in idcuti.
fyini.:- any shell he 1nay firn.J."-&ie11ce Uois1JiJ).
NOi/ENT SE/VELl.
Analytical History of India, from the carlii:~t times to the Aliulition of
Lhc East India Comp,i.ny in 1858. Post 8vo, 8~.
0 Mtt<li careful l:l.liour has liccu cxpcrnlccl 011 this volume." - ...1t/wn;111w1.
"The ohjcct of the author i11 cornpilin).{ the follo"'-it1J.t' n11al3Lical sketch of lndiau
hiistory has hccu to supply a wa.11t felt by most ::itmlcntr,i of the rnore ,olt1111i11ott:j
sta111lard workt1of i\li11, l<;lphi11sto11e, Tborutou, auc.1 lil arshm:\11, foracomlcusctl outline
i n one aniall ,olumc, which should serve at once to recall the memory and g-uidc the
eye. At the 1:1:uiie time he has ,~ttc111ptcd to rc11d cr it iutcl'csting to the ;.(eneral rca,lcr
hy prcsening" n medium bctwce11 a hare :u1a.lysis ::uni a complete history; ao that,
without c.onsultiug the eminent. authorities 111c11tiont..'<I ahovc, the mind may readily
i;rasp the prim.:i)Kii outliuc!I of the early co!lditiou of India, and the rise null pro~rc1:11:1
of the E:l.tSt Jnd ia Company. l''or the more full comprchcnsion or these facts th u author
h:ui 11ro,itll.'11, in a11dit1on to a table of co11tc11t.q and a c hronoloi.:fr,~l imlcx, a u index to
the i::cogra11hical position or the 11lacc::i W which reference is made in tht text., hc:iriug
the lalitu,Jct1 and lo11i.:-itudc as: J;:"ive11 iu Thorutou's Uazcttccr of l1111ia.' This: will ho
fouml not ouly to aid the i.tudcat I\ ho iij hut 1,artially a~p,aint.cd with the 1110.p of
Jmlia, Uut ah~o by means of occasio11al act."Cnts to guide him in the ordinary pro
11t111t.iatio11 ol the namcs."-l'nface,
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ef Jl/cssrs IV. /-/. Allen &: Co!s PuNicatiuns. 23
C. P. SdNDERSON.
Thirteen Years among the Wild Beasts of India; their llannts and
IlalJits, from Personal Obscnation, with an account uf the l\I0d1..:s of
Capturing and Taming \Viltl Elephants. \Vilh 21 full-page Illustra-
tions, rcprod11cetl for- this Edition direct from the 01'iginal drawings,
and 3 f\Iaps. Fiflh Edition. Fc~ip. itto, 12s.
1' We finrl it ditlicult to hasten through this interesting hook; 011 almost every page
some lncit!cut or some hn.ppy descriptive pa.ssa,L.'l: t(>mpts the rc:u.lcr to linger. TIie
ri.uthor rcla.tcs his exploits with :i.bility a.nd with ~ingular 1nodc:-1t.y. His a.dvcnturus
with mm-e::i.t-er.il will arronl livtJly cntcl'Wl.imnont to the render, a.net Im.Iced there is no
1>0rtion of the volume which he i1:1 likely to wish shorter. The illustrations :uld to the
attractions or the hook."-Pall .lfoU Gazette.
"Thi~ is the best and most practical book on the wild game of Southern am!
l'::m:1t.ern lnriia that we have read, and displays an 1:xte11sive ri.cc1uainta11cc with natural
history. To the tra,eller proposing to visit [ndia. whether he be a aport,,;111a11, a
naturalist, or an antiquarian, the book wiil be invaluable: full of incident aud sparkling
with anecdotc."-Bail('!f'.'i JJlat7a.zi11e.
"This-the fifth edition of a work as channin:{ to read as it is instructive-will he
welcomed equally by lover~ of sport, and of n:,tt1Tal history. Though he met with and
1:1holi 111any other kinds of wild beasts, the Lulk of the volume, well written, well illns
trated, and generally well got up, deals chiefly with the elephant, the tiger, the hisou,
the leopard, a11rl. the bear. Mr Sarnterson, with exceptional powers of ohservation,
cultiv:~tcd fl"iorn1ly intercourse wit.h the 11:itivcs; nml he \\'il.1:1 consequently ri.blc to utilise
to the utmost the sing11lo.rly favour:ihlc 0111ortu11itiL'1:1 enjoyed Ly him as dirct.or of
ttcs~~~i~:~~\~n~~r~~;i:~~S~J 1v~ritsi:~a;~<!. ~!!~~;~7::r
1 th!h;O~l~~~l~~l:~JJ~:k c:!~~~~
natural history of the anim:ils C'hicflyckalt with, ri.nd particularly the elephant. f<'rom
this real kin;; of heasts, Mr S,inder1.1on carefully removes every exa.~gcration made both
for or a;.\':dnst him, which had been rc11caletl without n.ny good foundation l,y one
writer after another; he substitutes for fables a <lcscription of elc11hanti11e ar1atomy,
size, ha.bits, and character which may be i.aid to sum up all that we know for Clc'rtai11
al1011t the animal, and nearly ail that one can wish to know. We shoultl have wisht.'41
to gee thii1 edition bronght up to date. The book is more fascinating than a. romanC4.!;
and we hM'e reatl it now the third time with as great n zest as when we re\'eiled over
the \lCrusal of the first edition."-Jmpcrial aml ..1.,.ial.ic Quarterly Review.
l'ROFESSON SHE!.DON.
The F uture of British Agriculture, how Farmers may best be bene-
filed. Crown 8\'o, 2s. 6d.
"l'orLunatcly Prof. Sheldon bas 110 lllirnl to pby thu part of a prophet, but from
the i.llcuitudc of a long experience gives sage cotmacl how to farm aLr~n~ t of the Lime
and be really for whatever may ensue. . . . This little Look is well worth rcadinj:',
n.nd it is pleasant to find that the l'rofe8Sor hy no mcaua dcsprdrs of the future or
a:.:riculturc in England."-Aeadcmy.
"We welcome the book as a. n.lnnlllc contribution to our agricultural literature ,
arnl as a useful guide to those brn.nchct1 in which the author is especially qualified to
in!!truct."-1..Vaturc.
"Tn this beautifully printed and wcll-bouud little hook Professor Sheldon, in
his usual hapy style, surveys the agricultural ficM, and indicates what 1'.c thinks
is the )lrospcet in front of the Ilritish farmer. Like a wakhman he stauds U})On hid
tower-a.net when asked, Whn.t of the night? he disavows not that we arc in the 11i~ht ,
~~1:!:a.tr~~~wide1h:fie
~:ta.king 0~~\l~a1~h~ t~~u t~~ l~ 5o~e~ ~~1~1 ~ITill~s?c1h:r:r1~~:~s(~: idct! rl,~t:
11
~
1 1 1
euney, the former days were better thn.n these. On the co11trary, he
1
urges th:.t the wny out of the wildcrneii11 la not t,y o..ny by-p:1,th, but by going right
a.head i anti, ere long, the man wbo hold>l the brm11er high will emerge triumpha.rlt. ''
-Se-0tti1;h ft'a,m.er.
J. SJifTH, _-/.L.S.
Ferns: British and Foreign. F(mrth Editiun, redsed and greatly
enlarged, with Nt.!w Figures, &c. Crown 8vo, 7s. 6d.
www.holybooks.com
2.j Cn:at Reductions ill f/,is Cata!og1te
uucl not altogether inopportunely, 110th tbo poetry nnd the pro::ic of :it. clo I..c1-sc1'18'
cxlraordinnry cnrc<'r.''- 1'/w Time.,.
1 A \'Cry comprchcnsi\'C life of Ferdinand de Lcsscps has hccn produced hy G.
Ilnrnctl. Smith, who has already proved his aLi lity ns a fai thful and paiustakiu~ hio.
:.;-rn11hor. The career of M. de Lc&iCJIS was one of great achic\emcnts and J;:: rcat
vicittsitudcs. Thie bio,:!'rapher lauds bis mhieHmrnte. The facts of the pr08ccution
in connection with the Panama Canal project are cJa.boratcly set forth in this ,olu111c,
to which all readers interested in the que~tion should refer for information ona matter
which to people not resident. in France rnu~t bavc appeared. unusually complicated.-
Wcstmin~ta lieview.
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of JJ!essrs IV. H A//,;11 &- Co.'s Publications. 25
E. THORNTON.
A Gazetteer of the Territories under the Government of the Viceroy
of India. Last Edition. Revised and Edited by Sir Roper
Lethbridge, C.I.E., and A. N. Wollaston, C.I.E. Ucmy Svo,
I ,070 pp., 28s.
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C;-e,,rt lt1t'ductions in tltis Catalogue
www.holybooks.com
of Jl essrs TV. .!l. All.11 & Co.'s P11b!icatiom. 2 7
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e8 Great Rtd11ctio11s i11 tltis Catalogue
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of Jlfcssrs 1. H. Allen 6- Co.'s Publications. 29
www.holybooks.com
Gnal Reductions in this Catalogue
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of Jl{cssrs /,V. H. Alim &,-, Co.'s Publications. 31
G. H. KINAHAN.
A ~Tt~s~~ll~~o~~ d~~;t~o~~~;;~ u~~:fiit~!~~i;io nll practic~l geologisis,
:of
and n.lso to tbo reading Eltudent of rocks. ,vhcn a difficulty is incurred as to a.
~~;~s ;~:('~;i\!tar!l~:~~~;oa~~:~ p~~s~i~~~~'\~!1\~tl= ~~~~~ifleiJl t!~fo" 0}1~~:tJ~ t~~
a,.cornl p:ut troo.ts or tho lngen.ite rocks, and the third part deals with those ror:ha wh ich
n.ro Rtyled lkri'l:ate. Da.na.'s termination of yte hns heon most gcnernJly nse<l. hy tho
auLbor, but he hns o.li:!o given the fle termiodious for tbos;o tha.t Hirn tlHru . Tbo book
will he pnrcba,md, ror it must ha had, hy every geotoglet: and :i11 it~ 8i7.c i,::i 1rnml11 i~ will
form a. conveninnt pockot companion ror tbo ma.n who works o,cr Oehl anJ. qu:ury.''-
Poputar Science llerie10,
I'roftssor E. LANl,-ESTER.
The Uses of Animals in Relation to the Induslry of Man. New
Edition. Illustrated. Crown 8\o, 4s.
Silk, Wool, Leather, none, Soap, Waste, 8ponJ.:'e&, and Corals, Shell-fish, lllsocts,
Furs, Fon.thc1:i, Horns and Hair, a.n<l Animal Perfumes, arc the suhjects of the twelve
lectures on" The Uses of Auinrnls."
"In his chapter 011 1 Waste,' the lecturer gives sta.l'tling insig-ht into the m::mifold
uses of rubbish. . . Dr Lan kcstor find~ a u'>e for everything- ; and ho delights in
a.11~lysin!{ each fresh Aample of rcjC't'ted materhl, and st:i.tiug how caC'h of its com-
ponent parts ron be turned to the IJest acconnt."-.Aflrl'n.rPum,
Practical Physiology: A School Manual of llcalth. With numerous
\Voodcuts. Sixth Editi<m. Fcap. 8vo, 2S. 6d.
CowrF.NTS.
Constitution of the H11nrnn Body. firoothing, or the Function of Respira-
Nature of the Food supplied to the 1-Iu1mm tion.
Body. The Structure and Functions of the
Digestion, and the Organs by which it is Skin.
performed. The Movements of the lluman Body.
Nature of mood and its Circnla.tion by the Tho Brain :md Nerves.
Heart. The Organs of the Senses.
11 Writing for schoolboys, Dr Lankestcr has 1,ccn careful to consult their tastes.
There are pa.ssag-es in this little work which will make it popular, and the instructor
will probably be ha.Hod by a name which is new to pcop1c of his c1ass, that of a
4 r~"l.llar brick.' ''- Athffllt'iinl.
/1/NS l.ANA'ESTER.
Talks about Health : A Book for Roys anti Girls. Being an Explana-
tion of all the Processes by which Life is Sustained. rnustrnlcd.
Small 8vo, 1s.
Tlte I.ale EDIVARD NEWJIJAN, F.Z.S.
British Butterflies. \Vith many Illustrations. Super roya] 8\o, 7s. 6d.
us "The British bntterflies
a history of theit'
have found a good friend in .Mr Newman, who has given
lives-from larva to ium110, their habits and their whereabouts-
which is oue of the most perfect thiugs of the kind. And we are glad to read the
author's statement that his work has attained, while in progress, a sale that is almost
un.1.ttainable in English scientific works. Firstly, the work coneists of a series of
notices to the young who may he disposed to go b11ttcrfly-h11nti11g, And in them wo
find the author's great experience, and 1ve commend this part of his work to our
readers. The oext }Xlrt deals with the snbjccts of anatomy, physiology, and cmliryo-
:~ffu~~;~~~i8r~~l~,: ;t~:.na1!f,:i00~~:~ !0!~1~i::rcri~~:\~i~~~1r,~fsi!!'~o8lt~~e~.po~~~
f~~t~c~~~ 1~: ~~;:1a;~dt~i~/teO~t~~r[i~~':~r~ ~;~;:;1~!~ioa(! 1:~~\~;o)~~rJ:~~
All this is done well, as we mlght oxpoct from the anthor; it is cloa.r, lutel\\gihle, and
devoid of mnch of the rubbish which abonnlis in books of this kind genomlly. We
lh~:s~~:,~~~~iJ1~:d~ftt"fu!hveopuo~:.~,~~~~1~[~; SdfJ:1e!cfi~~~~t~ninsects will make
Any Bookseller at Home and Abroad.
www.holybooks.com
32 Gnat Rcd11dions in t!iis Catalogue
A!ARY A. I'RATTEN.
My Hundred Swiss Flowers. With a Short Account of Swiss Ferns.
\Vith 60 [llustrntions. Crown Svo, plain plates, 12s. 6d.; coloured
plates, 25s.
"The temptation to produce such books n.s this seems irresistible. The author
feels a wa.nt; the want is undeniable. After more or less hcslt:\tion he feels he c:m
~m;i',t~~;;l. It is pleasantly written, and affords useful hints as to loc..'l.litice,"-
S. L. I'll.I!PHRE I~
A Little Brown Pebble, with 10 full-page cuts. Fcap. 410, 3s. 6<1.
"In the story of' A Little IJrown rchhlc.' its writ.er endeavou rs to introduce gco.
lo~"l<al science into the nursery, showiui.: what str:mgc creatures lived in the a.ncicnt
fJC:\8, what monsters inh5bitcd the pri111c n1I forests, nud how our co1mtrJ nltcrnak:d
h1twcc11 torrid hc:its and an ::i.rctie cold. 'l'he accuracy of the information is gu:l.ran-
tecd by competent :::rnthoritice, and the illufltrations arc spirited. There is no reason
why the attempt should not succeed. .._Jlcadewy, 21st December 18SO.
R. IU/11.1/ER, F.LS.
The Land and Freshwater Shells of the British Isles. Jllns-
tratcd with 10 l'hotographs and 3 Lithographs, containing figures of
all the principal Species. Second Edition. Crown Svo, 5s.
0 'l'hiR handsomely got up lit1lc '\'"olumo RnpplieA a long.felt w:ml in a. ,ery in~f'nious
www.holybooks.com
of Jl/.ssrs TI '. H. Allen &~ Co.'s Publications. 33
bet ween Flowers and the Wind-The Colours ol Flowers-The E~ternal Shapes of
Flowers-The Internal Shapes of Flowers-The Perfumes of Flowers-Social Flowers
-Birds and Flowers-The ~atural Defences of Flowering Plants.
Thi~ is an altogether charming book, full of wisdom, cheerful, simple, attractive,
and informed throughout with a high purpose, Its object is to place within reach of
the general public in an agr13cable form the results of the most recent and compre
henshe botanical resea rch. 'Ihe author is so bold as to R8k \\hy flowers \.\-ere made,
and is not without means to answer the question reverently and truthful!)'. He
.::onne('tsthem by the nids that science supplies with the history of creation, anrl t he
records of the rocks, and with the history of man, and the pro~ress of the agricultural
and hm'ticnltural arts. He tells us how they are influenced by soil and climate, how
changed and multiplied by insects and other agencies, how their seeds are blown
about the worlct, and how by innumerable dhine appointments it at last comes about
that the life of a man is enl'iro,1 ed and beo.utlfied with flowers. The work is rieh in
the rtsults of tra,el, and it happily connec1 s the vegetable product s of the globe with
the coud1tions thnt la\our them aud the wants they satisfy. It is therefore a book
for all ages, anrl for botanists and gardeners, ns well as for such as rather too g ladly
confe:::a theJ know nothing about plant!!. We sboold like to see it on e\'ery
faruih tat.le in the whole length and breadth of the Gnited I'\iogdom.''-Gardene,s~
Jla!ui:zi11t.
The Aquarium : Its Inhabitants, Structure, and Management.
Secon<l Edition, with 238 \ Yoodcuts. Crown 8vo, 3s. 6d.
"Few men ba.ve done more to popularise the natural bietory scien ce than the late
Dr T,,ylor. The work hefore us, while intended as n handbook to puhJk. aqn!l.ria. iR
responsible for many nt1emp1,;, successlul and otherwise, at the conRl ruction of the
domes1ic articlP. ThP. hook is rPplete wi!h ,:tlnable information CLnceraing persOllR
o.nd things. -r.bile the ,lireciions for nrnking and manuging aquaria ore ,ery clrar and
concise. 'fhe illufltr11.1ion.; :iro numerous, snltahlP, 110d 'rery goorl,''-&hoo/m(Uid'.
"The ichthyologist. be it known, is not such a [earful or horrific sort of ,did-
fowl ' as his name would i;,eem to argue him. 'The! pre,aJence of the breed, the extent.
of its knowled,Ze, the zeal of its cnt husinsm, aud the number of the aqua ria it has
built f<)r it:H:H in t own or countl'y, are all part :i.nd parcel of that' march of science '
which took its impetus from Darwin anti the 'OrJgin of Species.' Those who do not
alrcndyknow that us~ful book, 'The .Aquarium,' by Mr J, E. Taylor, Ph.D. , F. J,.S.,
&c. should procure this new edition (the sixth). Jt fonns a convenient handbook or
popular manual to our pt1hlic o.qua1fa. The aquarium, its inhabitants, its structu re
and ita management,are the author's Especial care. And with the help of welJ.kL 'l
works and a wide experience he has managed to put together a most praisewortn.r
book."-Science Siftin,qs.
Half-Hours in the Green Lanes. Illustrated "ith 300 Woodcuts. Fifth
Edition. Crown 8vo, 2s. 6d.
u A book which <:annot fail to please the young, and from which ruany an older
reader may glean here and there facts of interct1t in the field of nature. ~lr Taylor
has endcax oured to collect these facts which are to he recorded daily by an obsenant
country gentlemnn with a tn~te for naturnl history ; and he h as attem1Jted to put them
together i11 a clear and simp'E style,so that the young may not only acqui re a love ror
the inrestigo.tion of nature, but may also put up (by reading- this Jitt!e book) an im-
port.am 6tMe of knowledi;te. We think the author bas succeeded in his object. He
has mnde a very interesttug little Tolume, not written n.bo,e the h eads of its readers
as many of those books arc, and he has takn care to have most of h is nat!ual history
obierrntions very accurately illust1:i.t ed."-Popular SciPncc Review.
J. E. T a;lor's Boo!:s conhiuud.
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34 Grt!al .f(l'd11clio11s in t/lis Catalogue
bound, and we hope will meet with the attention It desenes."'-LiL'., Stoel,: Juttr1utl.
IV!LL!..1.1! PROCTOR, Stwt Groom.
The Management and Treatment of the Horse in th~ Stahle, Field,
and on the H.oad. 1'ew and Rc\ised Edition. Crown Sni, 6.-:..
"There are few wbo are iutcreE::-ted in horses wil1 fail to profit by one
portion or another of this useful wo1k. Coming from a practical han1l the
work .!'bould recommend itself to the public." -.SJ1ort.rn1a,i.
"There fa a fund of souncl common-sen:::e views in this work which will be
interesting to many owners."-Ficltl.
GEORGE IJNESS/f'ELL.
The Diseases and Disorders of the Ox. Secvncl Edition. llemy S.~,
7s. 6,1.
"' ThiR iR perhaps one of the best of che P'Jpuiar books ou the subject which ba!- be,m
p ublished in recent years, n.ud demons1.mteK in a mo~t unmistakable mauuer the great
.nch'ance that basbeen marie in Boviue nnrJ ( 1,ine Pathology slme the dny11 "' Yonan.
. . To medical mcu who desire to know sou1"1bing of the d:sor,lers of s:.;ch an
impori:i.nt an im:i.l-sp<?aking hygienicaliy-as the Oi:, tl.te work e:111 be reeoruwendell.
-TIie Lm,c~i.
"1l iH clear. conci!,f;', and practical, and wou ld wake a ,ery comeni~nt b:indb')<.,k c,f
refNenee.-Salttrd<1_t1 I'.t rie,e.
www.holybooks.com
of Jlessrs IV. 11. Alim &- Co.'s Publicatio11s. 35
PROFESSOR SHELDON.
The Future of British Agriculture. How Fanners may lic~t be
Benefited. Crown 8\o, 2::;. 6d.
"Fortuuately Prof. Sheltlou has no min<l to play the part of a prophet,
hnt from the plenitude of n. long experience gbtei; aa.ge counsel how to farm
abreast of thd time and he ready for whatever may ensue, . . . This little
hook is well worth reatling, antl it is pleasant to find that the professor by
no meana despairs of the future of agriculture in Engla.ntl. 1'-Acadwiy.
"\Ve welcome the book as a valuable coutributiou to our agricultural
fiteratwe, anJ. as a useful guide to those branches in which th~ author
is especially qualified to instruct. "-.Nature.
11 Jn this beautifully printe<l
aml wellbound little book of 15S pp.,
Professor Sheldon, in his usual happy style, snrVt!)'S the agricnltural field,
and iullicates what he thinks is the prospect in front of the British farmer.
Like a watchman he stands upon his tower-and when asked, ,,~hat of the
)light? he disavows not that we are in the night, but earne8tly declares that
tbe morning cometh apace. The professor is an optimist; he does not believe
that the country is tlone, and still less Joe.she favour the idea that, ta.king a
wide survey, the former ,lay~ were hctter than tbese. Ou the contrary, he
urges that the way out of the wilderness is not by any by-path, bnt by going
right ahead ; and, ere long, the man who holds the bauuer high will emerge
triumphant. "-Scottish .Jl'urmcr.
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Great Reductions iu tl,is Catalogue
www.holybooks.com
of .llessrs TV. H Allen 0~ Cv.'s Pu/,lications. 37
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Great Reductions 111 this Catalogue
(,'URGE /JUHS<J,\'.
R ussia 's Railway Advance into Central Asia. X otes of a Juurney
from St l'c!tersburg: to S:unarkan<I, lllustmted. Crown Sn1; 7~. 6d.
' The lett('n~ tb('n;,i('he,i ha'"e he"n {'X'plltuled .111d rewritten. aoJ the \\ork contains
ae ...eu nd,litiono.1 chnptlri,.. which bring thf' account of the 'l'rnn!;c:i.i;plno Pl'ovillC<"9
J.onn co the present tlm". Tbose of our readers who rcmcmllcr the origi1rnl letters
,.,.ill need no rurther commen1lu1ion of our cone~pondent'11 aecuracy of information
and graphic po,-roira of dcscripliou."-Tim,.~.
"()tf~r9 a ,a.lua.ble conlributlon to our k11owlP~tKe of ll1i!4 re1,tion. Tbt> author
journeyf'd from St P<'lrr..iburg c.o He.marknnd by the Rui<~iau trains and Rtearuent
lie wonllers, as so many h1ne wondered before, why tbe break In the line of rnilwa)'
comwunicntlon ,,.bicb i::i mail~ by the Caspinn ~ea i!4 allowed to continue. 1Ji8 book i!'l
eminently lmpnrtial, nntl he llenl.-. with !he (JUestion of tra,le between India n111I Ceutral
A!'lill. in a chapter full of tbt"' bigbe!lt intere1n, both for the statesman null tli<' Hriti8b
mE'r<'hnnr.''-/.J,,i/.11 rd,9111,,11.
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of .11,mrs If: H. Allw &, Co.'s P11Nirat1i111s. 39
F. r
GREENE, Jli/itwJ' Attrrch,f to tlu U.S. Legation
at SI Pders/m:y.
Sketches of Army Life in R ussia. Crown b\o, 9.s.
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40 Great Red11ctio11s 111 tllis Calai,;,:1:e
.11. GRIFF!7Y.
India's Princes. Short Life Sketches of the Xatfre Rulers of India,
with 47 Portraiti; and Illustrations. Demy .po, gilt tup, 2I!i-.
LIST OF PORTKAITS,
Tu E Pc ~a rn. 'fnE BOllB,H PRE.S1DEXCY.
H.11. the :'.'.Iabo.r11ja or Cashmere. n.H. the Gaikwar or Ro.rodn.
H.H. the llo.baraja of Patin.la. IJ.H. the n110 of Cutch.
H.H. the )Iah:lraj:i. of Kri.purlballa. Il. H. the Raja Kolhapu r.
R .\JPl'T.'i.XA.. 11.H. the Na\rah of Junagarb.
The llaharaja of Oudipu r. H.Il. the Tho.ko re Sahib of Bbarnagftr.
The liaharaja of J eypore. H.B. the Tbakore Sahib or Dbao2:adra.
The )fabaro.j& of Jodbpur. li.H. the Thukore ~ahib of llor.i.
The llabaraja of eJware. H.B. the Thakore Sn.bib of Gond!ll.
The llo.baraja or Bhurtpur.
CE~TRAL lll:DIA. ~l)l"TUERS l:.:DIA.
H.ll. the ::Uabaraja. Holkar of lndore. H. H. the Niz:i.m of Hyderabad.
H.H. the '.'llabn.raja Scindia of Gwal!or. H.H. the l[aharo.ja of 1Iysore.
H.H. the Begum or Bbopal. ll.H. the )laharaja. of TraYancore.
" A handsome volume containing a. series of photographic portraits and local
views with accompanying letterpress, giving biographical and political details,
carefully compiled and attractively presented."-Ttllie"'.
C. H.-1.ll!LTON.
Hedaya or Guide. .:\ Commentary on the )lu:-~nlman Laws. ~econd
Edition. \Yith Preface and Index by S. (;. Grady. SYo, 3)$.
'' A work or very bi~h autbori1r in nll lloaleru counlries. It ,Ho;cusses lllOfit or the
subjects mentioned ln the Koran and S0nna.'-lJ11.J.'S lluhamrnad:mi ;;m.
t'be great Law-Buok of India, nnd one of 1be most important monuwents of )lu~sul-
mnn legislation in exiinen ce.
".\ l"aluable work. "-ALT.tsUSE.
SY:'\OPSIS OF CO:'\TE:'\T~.
orzakat. Of Widd:1 or Deposits.
Of :\'ikkah or l[arriage. 1_,r Areeo.t or Loans.
or Rizza or FoRterage. or Hibh.i. or <.Hfts.
or To.\ak or Oil"orce. or 1.iaro c,r Hire.
or lttak or the :\ltlnumil!l!ion of Sl:wes. ()f )lokntibcs.
or Eiman or \'o"s. Of Willo..
or lloodood or Punishment. nr lkr,1h or Com1rnh1ion.
Of Sllraka. or Larceny. 1,r Ilijr 01 lnblhltlon.
or Al ~eyir or t.be Institute~. ()f '.'IJflzuons or Licenr-ed ~la res.
Of the Law respectiug Lakec(3 or Found- ()f fibazb or Csurpntion.
lings. t)f Sbo.ffo..
Or Looktaa or Tro,ea. ()f Kissmnt or Putitlon.
or lhbak or the Absconding of ~1:i..,c@. or '.'1Joz-1ren or Compacts of Cultirntion.
or )lafkoo<h or )lisaing Persons. 1.)f )Josa.ka1 or Compo.c111 or Gardening.
or Shirkat or Partnership. tir Z>l.bb:ib or the Slaying of .\ninrn.ls for
or \Vnkfor .-\ppropria ti ons. Food.
Or Snle. Ui l'zbeea or Sacrifice.
Or i:;:erf Snh>. Of Kirnbeeat or :\bominntions.
Of Kafali1 01 Bail. nr the L'ull!l"nlion or \\'as1e Land<i,
Or Jlnwalit or the Transfer of the Kazee. i 1r Prohihi1e1l Liquou.
or the Outi1>s of the K:ize,:,. Of UnntlllE:",
or Sbnbadit or J-:~idence. (It Hnhn or l'a\\"flS.
or Retracto.tion or Evidence. ur J,muyat or (lffPnces ngnlniit 1be Person.
or Agency. , 1f OC'rnynt or Finei,.,
uf Dawtt or Claim. or )ll\w11.kil or th(I Levying or FinC'.~.
or lkrar or Acknowledge. c..ir Wai-ap1, or Wllil-i,
or Soolb or Compoaitlotl. or IJeriuaphroditet,.
Of ~l uznriba.t or Co-partner11hip In the
Pro01a of Stock and L'lhour.
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of .lfessrs fV. .f./. Allen &- Co.'s Publications. 41
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.p Great Reductions i11 tl1is Catalogue
tenet~ 1.>f the )(u:4lim foith which wt have ~een. It hns 1 moreo\er, lhe ro.re-
n\erit of hein.; nccurote; and, although it contains a ftiw pa!i8ages which wt-
woul,l gfa1lly l'll!C cxpnng('tl, it cnnnut fail to be ll!o!cful to all (;o\ernment
~,i(rl:~'i~,::t~'\~l~~-,~~J.,:;e;!it;~~;~/};,1,~~:'.unn1Ians :
whil~t to mi~8ivuarie!- it
"'fhe maiu object of the W(irk.ii; to reve,\.l the real fl.n,1 prnctical cha.meter
of the hlam faith. arnl in thi:-1 the author ha.8 evidently been :rnccC'~:sful. ,._
Tht St,111,larrl.
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of 1Jiessrs IV. I-. Allen &~ Co.'s P11Micatio11s. 43
the use of Students and Colleges. 2 Yols. Crown 8,o, with Maps,
16s.
'' T he ruain m erit of Mr Kecoe's performance lies in tbe tn.ct tb!lt he ba.s assimilated
a ll the authorities, nml has been careful to b rin g his book down to dll.te, He bas been
careful fn research, aoll has availed himself ot the most recent m:i.terials. He is well
k nown as t he a uthor of other works on Indian history, a n d hi~ capacity for b is self-
imposed task w i11 not be questioned. Wo mus t content ourselves with this brief testi-
mooy to the labour a nd skill bestowed by biru upon a subject of vast Interest and
importance. Excellent proportion is presen-ed iu deslin,IZ' wi1 h t he n rious episode?,
and the s tyle is clear a nd gr aphic. '!'be Yolurues a re s up plied with m any useful maps.
and the a ppen dix include n otes on Inrlin n la w ancl on r ecent books about Ind ia,"-
GfoOt'.
1Ir Keene has the adm irable element of fairness in deaHn ~ with the s uccession or
great questions t b.:i.t pass O't'er bis pages. nnd he wisely del'ote~ a full half or bis l't'Ork
to the present century. The appearance of such a book, a nd of e,ery irnch book, upon
India. h. to be bailed a.t present. A fair-minded presentment of Indian history like that
contained in )lr Keenes two 't'Oluwes is at this moment p>-Culio.rly welcc,me.''-Ti-me.s.
In this admirably clear and cornprehenshe account of the rise and consolidation
or our grf"nt Indian Empire, Mr Keene has e nden.\'Oured to gl\e, without prolixity, a
sto.tement of the rele\'::i.nt facts nt present a.,a.iloblc, both iu regard to the orltdn of the
~~~~r,0n~';,"/o~~~i:~1o~~~d~~ ~~~~~:t~at~~.~-~ir 0 t~ gi~ 8 1
1~~:
~n~i~ra~ti :;yi:it~fec~~
adde~l the completion or the story of the 'unprecede~tcd i:;eries of e;ents' which ba,e
1
led to the arua.Jga.mathrn qf the various Indian tribes or nntiona.llt ies \1nder one rule.
ln theory. at least, there is finality in biatory. )lr Keene traces the ancient Indian
race.~ from their earliest known a n cestor~ a.mi the- effect of the Aryan settl,.ment. He
nrn.rks the r ise of Buddhism an d tho grco.t l\T uslim Conquest, tbe end of the Pe.thans,
and the ad,ent or the Empire of the Mughals. In rapid successlon he reviews the
Hindu rcT"hal. the initial establishment ot' English intluencc, aml the destruction or
French power. The author records the policy of Cornwallis, 1he- wo.rs of Welles.ley,
and the .\dministration o( Minto-the most important features in Ind ion h istory before
the establishment or British supremacy. It is a brilliant record of British pro1Yess aild
nbility of go,ernillK inferior r;\Ces tbo.t 1Ir Keene has 10 place before blR rearters. We
h1we won and held 1ndiu. liy the sword, and the policy of the men we send out yea.r by
year to assist In its administration is la.rgely based on that principle. The history or
the laud. of our occupation, anJ our sojourning, so o.bly set rortb iu these pages, is
in"5eparnble from tbo.t one essentlo.1 fact."-Jlo,ni11g Post.
An Oriental Biog raphical Dic tionary. Founded on material::,; collectt:<l
by the late T homas \Villiam Beale. New Edition> n.::Yised and en-
larged. Royal 8,0 1 28s.
"A complete biographical dictionary for a country like Jndia, which In Hs Jong
history bas produce,\ a proru sion of great men. would he u. rnst undertaking. The
1;:;uggestic,n here made only indicatt>fl the line on which t he 1tctioua.ry, at some future
ti!lle, could he almos t indefinitely extended. a.ud r~ndered still mort! Yaluable as a. work
of ref~rence. Gre,'\t care h1u1 evidently been taken to secure the i1ccuracy of all that
hllS been inclu(lrd in the work, and that Is of far morn impor tnnce tbau mere bulk.
The d:ctiono.ry c11.n be com mended ns trustworthy, and reflects much credit on :\11
Keene. Se"era.l interesting lists of ru ler3 are given under the ,arious fonnclcrs of
dynasties. "-India,
The Fall of the Moghul E mpire. From the Death of Aurun.~1.:eb tu
the O,erthrow of the ::\Iahratta Power. .\ Xew Edition, with Cor,ec-
tions ancl Add itions. \ Vith l\fap. Crown SYo, 7s. 6d.
Thi, work Hlls up o. hlank between the ending of E lpbiustone's uml the cowmeoce-
menl of Thornton's Hist ories.
Fifty-Seven. Some Account of the Administration of I ndian l)i~trict~
<luring the ReYolt of the Bengal Army. Dcmy Svo, fr..
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4-l Gre<1t Reductions ill t/11s Catalogue
G. B ..JIALLESON.
History of the French in Jndia. From the Founding of Pondicheny
in 1674, to the Capture of that place in 1761. Xew and Revised
Eclition, with ,raps. D~my 8,o, i 6s.
"Colonel 11::i.lle~on hns produced fl. ,olume 11.like R.trrncti,-e to the general re'lder a.ud
\"nlns.ble for its new nm.tier to the specia.l slu,lent. It is not too much to say thnt now,
for the tlrnt time, we are furnt'1hed with a faithful narr,ttive or that portion of European
enterpri!'e in lndin. which turnq up,111 the <Onteto1t m\,sced by tb~ E.11.H India Company
a.gainsl French influence, and ~specially against Duplclx. "-Edh1burgll Redtu:.
"It is plea.mnt to conr,ist the work now before ns with the writer's flr~t hold plunge
into historical composi1ion. which splaPbed e,ery one within bis l"E'Rch. He swims now
with :i. BIM.dy stroke. anrt !here i~ no ff'n.r of his sinking. With a keener insi:rht into
bnwnn cbA.racter, aod a Jar>{er undersuudin~ of the ROurceR of burunn H.ction, be com-
bioes all the power or animatl>d r.icila.l which imested bis t",'\.rlier nnrrathes with
popularity.''-Foilniylitly R~vie-u,,
11 Tbe 11.utbor bas h11.d the rutvantf\ge vr cOn<tulting French Archives, and bis voln rne
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of ilfessn IV. H. Allen &- Co. 's Pu/,tfrations. 45
- ----- -----------------
illRS MANNING.
Ancient and Medireval India. Being the History, Religion, Laws,
Caste, 1lanners and Customs, Language, Literntme, Poetry, Philo-
sophy, Astronomy, Algebra, i\Iedicine, Architecture, ?\lanufactures,
Commerce, &c., of the llindus, taken fr01n their \Yritings. \\'ith
Illustrations. 2 vols. Demy 8,o, 30s.
J . .:1/0R.RJS, Author of" The TVar t'u A.Orea," &c., thirteen years
resideut in Tokio under tlte Japanese Board of fVor/.:s.
Advance Japan. A Xation Thoroughly in Earnest. \Vi th o,er 100
Illustrations by R. lsayama, and of Photographs lent by the Japanese
Legation. Svo, 12s. 6d.
"Is really & remarkably complete account of Lbe lam1, the people, and the institu.
~~~;i~~ f:f::tn:Sit~n~h!~!!:0!1~~s\ ~:l :bi;bo~~~:tf~cfJ*':fs~~~J"i;r~i~1~!!e~~t~~!~
1
~;~e n:~i:rtbof~~~~~l s~~s~f~~1:p;~ ~r;et;~~~dd
Mikado,''-Scot mum.
rti: fe
3
cfi~~:es3 tt~fs 0:h:{~~!\h1;
DEPUTY SURGEON-GENER, IL C. 7'. l'AS!,.-, late oftlu Bengal
Army, and Edited /J;, F. C. AFLdLO.
Life and Travel in Lower Burmah, with frontispiece. Crown Svo, 6s.
Eas,:e1r~1 ~fteli;ga;~it~o lif~o!~ r~~~~e~~c~,e i~r\1~~1::n a~ll~~~ano~1!~1~igf!s!::1~
possessions, the opinions l\Ir Paske offers and the suggestions he makfs will
be delightful reading. l\Ir Paske bas atlopte<l a very light style of writing in
1 l\Iya.mma.,' which lends a n aJ<litional charm to the short bistorical-cum-
geographical sketch, and both the writer arnl the editor are to be commen ded
for the production of a really attracthe book."-Pu'1!ic Opir1ion.
ALE,,A1.VDER ROGERS, Bomba;1 Civil Sen}ice Rctirul.
The Land Revenue of Bombay. A l l istory of its Admini.~tration,
Rbe, an<l Progress. 2 ,ols, with 18 l\laps. Demy S,o, 30s.
' 'These two ,olumes are full of valua.ble information not onl., on the Land Renmuc,
but on the i.:eneral condition and state of culthation in all parts of the .Bombay Pre-
sidency. Each colleetora.te is described sepa.rately, and an excelleut map of each is
gh-eu, showing the divh1ional headquarters, market-towns, tr:\.de centres, pfa.ces of
f~l!;~r:;~:: uy
r;r~~:~~~&c~.'~j:J~;: 11.g~ti~1;,a~,~{~~1~~spit.als, schools, post otttccs,
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Great Reducliom ill //,is Catalogue
=
incumbent, when issuing a Sew J::dition of Thornton's ''Go.zcttect" corrected up to
date, to modif;r in some mcasurt the plan of the work by omitting much of the
1of11:~,~~~~~~~1i1!~c,~~i::~~ r~~~ct~i~\o~~r:d,~:n~~i!~ ~~t~ccdufi1~~r:~~~~~rk0 :~
one modcrate.sizl!d volume.
It is o\Jdou,s that thl! ,alue of the l\'ew Edition must depend in a lo.rg-e measure
upon the enre and jud:,rml:nt which h.:n-e been cxerci;ied in the preparation o( the
letterpress. The task was, in the first inst1rnce, undertaken b). ~II Roper LethbrJd~e.
whoSt liter.uy ntt3.inmt:nts and acquaintance with India ~cemed to qualify him to a
marked de~ree for an undertakinidemancling con<Sidt>rable knowlcdi;e and experience.
llut in order fu rther to r ender the wor.c. a11 complete and perfect as 11ossible, the
publishers deemed it prudent to subject the pagts to the scrutiny of a second Editor,
m the person of llr Arthur \\'olla::oton, whose leng-thened scnicc in the lndian Branrh
of the t.:hil Senire of this country, coupled with his wide acqu.:i.intance with Oriental
History, gives to his criticism an nnu,mal de.:-rec of wci~ht and importnnC'e. The
joint n3.mes which appear on the title-paic will, it is hoped, !serve as a ~uarantee tl)
the puhlic that Ute Uazettecr" i3 in the main accurate and trn:.tworthy, free alike
from sin; of omission and ('ommission. It will b, found to contain the namci of 111nny
hundred~ of pl3.Ce3 not iu<."lu<lerl in any former edition, whilll the nrta, nml popuJa.
tion,; have Leen rcvh1cd 1,y the data ~i\'en in the Censu~ Report of b~l.
..... The chief objects in \'icw in compiliug this Gazlttccr nre:-
h.l. To flx the ro:tat:ve po,:t10:1 of tho rnr;ou:- citici-, towns. and ,illai;c~ wilh flB
much precision as po..s1hlc, and to e), hihit with the ~rtate!t pr.:i.ctieahle lirc,ity all
that is known respt:cting thc111; antl
2ndh. To note the various c-ountries, prO\'inces, or territorial di,i,;ionP, and to
de~l'ri!Je the lhy~ic-al chnrnC'tt:ristic<t or eaeh, to;ether with their st.:i.tistical, eocial,
and pol1tic11.l c1rcu111,..J.a11ct-s.
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of JEessrs TV. H. d/lm &- Co.'s P11bHcatio11s. 47
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